Theodoret of Cyrus: God, Kindly Disposed Toward Noah, Commanded Omni

What is the meaning of "The Lord smelled a pleasing ordor"? This indicates God's kindliness toward Noah - not that he was pleased with the smell. Nothing smells worse than burning bones but God commended the attitude of the offerer. God has no body divided into parts that we should imagine him with a nose, for smell comes through the nose. So he rewarded Noah with blessing, and since he was the seed of the human race, the root of human nature, and a second Adam, God gave him the blessing which the first Adam had received immediately after his creation: "Increase, multiply, fill the earth, and subdue it. Fear of you and dread of you will be upon all the beasts of the earth, upon all the birds of the heaven, upon everything that moves on the earth, and upon all the fish of the sea; I have put them under your control." The word took effect. All things were in dread even of man's shadow: those that swim, those on land, those that fly. Then delivering the law about the eating of flesh, he commanded Noah to consume flesh as well as vegetables.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 53 on Genesis, p. 113 (2007), Robert C. Hill translator.

Theodoret of Cyrus: God Does Not Have Second Thoughts

Why was the bulk of the human race wiped out by the flood? ... He did this, not, as some commentators claim, out of anger or on second thoughts, as these are, of course, human states, from which the divine nature is free. Second thoughts are typical of those who learn how things really stand only after experience; they make their plans in ignorance of the future, but later, in the light of experience, realizing that their decision was wrong, have second thoughts. By contrast, God sees what will happen many generations in the future as if it had already happened; it is with foresight and foreknowledge that he governs the universe. Why, then, would he have second thoughts when he plans everything in accord with his own foreknowledge? In God's case, therefore, a second thought is a change in the plan of salvation: "I have second thoughts about anointing Saul king" is equivalent to "I have decided to depose him and appoint someone else." Similarly, in this case: "I regret making the human being," means "I have decided to destroy humanity." But being merciful he preserved Noah as seed for the race.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 50 on Genesis, p. 107 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Careless Reading of Scripture is the Cause of Error Among Ordinary Folks

Yet careless reading of holy Scripture is the cause of error among ordinary people. For after saying that Seth was born of Adam, and Enosh of Seth, the historian added, "He hoped to be called the name of the Lord God." Now, Aquila renders this: "That was the time when a beginning was made of calling on the name of the Lord," but this verse expresses in riddling form the idea that, thanks to his virtue, this man was the first to hit upon the divine name and was called "God" by his kindred. Hence, his offspring were styled "sons of God," just as we are called "Christians" from Lord's title "Christ."

If you do not accept this interpretation on account of Aquila's version, listen to God speaking through the prophet David: "I said, You are gods, and all of you sons of the Most High;" and "God has taken his place in an assembly of gods; in their midst, he will judge goods." This is the title he gives to rulers, as indicated by what follows: "How long will you deliver unjust judgments and take the part of sinners? Judge in favor of orphan and poor, give justice to the lowly and needy" and so on; and again, "The Lord God of gods spoke and summoned the earth," that is the Lord God fo those who had been accorded this title. Hence, the lawgiver said, "You shall not revile gods or malign rulers of your people."

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 47 on Genesis, pp. 100-01 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Adam Received Sin's Penalty for Race

Therefore, Adam also had to pay the penalty for his sin for the benefit of the race. He had received the first law, and a very light one at that. While he was regaled with an abundance of fruits of all kinds, the eating of one alone was forbidden. But if an ill-tempered creator inflicted the punishment of death for just a little food, as the ill-omened Marcion claims, how is it that, with all humanity rushing headlong into the worst wickedness and sin, he did not inflict universal ruin but gave his Son and bestowed the gift of salvation through cross and passion?

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 37 on Genesis, p. 81 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Imagine if Woman Had Been from Some Less Romantic Part of Adam

Why did he form the woman from the side of Adam?

It was the will of the Creator of the order of nature to bring the sexes together in harmony. Therefore, he formed Adam from the earth, and the woman from Adam, to demonstrate the identity of nature and to instill in them a natural affection for each other. If even after this, husbands fight with wives, and wives with husbands, what would they not have done if he had formed the woman from some other source?

He showed his wisdom not only in dividing, but also in reuniting, them, for marriage combines the sexes into one. Scripture says, remember, "The two will become one flesh." The truth of this is confirmed by experience. Through marital intercourse one fruit sprouts up from both, its seed coming from him, its nourishment from her, with the Creator of nature bringing it to full term.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 30 on Genesis, p. 69 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Tree Provided Experience of Evil

How could those endowed with reason and made in the divine image be unable to distinguish good and evil? How could the Depths of Righteousness impose a law on those who were naturally unprovided with this knowledge and unaware that it was good to keep the commandment and fatal to break it? So it follows that they had the knowledge, and what they gained later was experience.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 27 on Genesis, p. 65 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Name of the Tree is Metonymic, Like the "Living Water" for Baptism

Should the tree of life and the tree of the knowledge of good and evil be taken as spiritual or material?

According to holy Scripture, they also sprouted from the ground, so they had a nature no different from that of other plants. Just as the tree of the cross was a tree and is called "saving" because salvation is accompanied by faith in it, so these trees were products of the soil. By divine decree the one was called the "tree of life," the other, since the perception of sin occurred in connection with it, "the tree of the knowledge of good and evil." Adam was set a trial with regard to the latter, whereas the tree of life was proposed as his prize for keeping the commandments. Similarly, the patriarchs bestowed names on places and wells. They called one "well of vision," not because it granted faculty of sight, but because the Lord of the universe was seen near it, and another "well of broad places," because the people of Gerar, who had often fought over the other wells, did not interfere with those digging this one. Likewise, there was a "well of the other" because the people used to swear oaths nearby. And the name "Bethel" or "House of God" was given to Luz, because that was where the Creator of the universe appeared to Jacob. There was a "hill of witness," not that the hill was alive, but because that was where they made treaties with one another. Likewise baptism is called "living water," not because the water of baptism has a different nature, but because, through that water, divine grace confers the gift of eternal life. Thus, the "tree of life" received its name from the divine decree and the "tree of knowledge" from the sense of sin gained in connection with it. To that point, they had no experience of sin, but afterwards, when they had partaken of the forbidden fruit, they suffered the pangs of conscience for breaking the commandment.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 26 on Genesis, pp. 63-65 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Rash to Abandon Scripture for Reason

Some commentators locate Paradise in heaven.

Since holy Scripture says, "God caused to grow up from the ground every tree that is beautiful to behold and good to eat," it is quite rash to abandon the teaching of the Spirit and follow one's own reasoning.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 25 on Genesis, p. 61 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Scripture has Innumerable Proofs of Trinitarian Orthodoxy

In the Holy Trinity, by contrast, we understand three substances, united without confusion, and subsisting of themselves. God the Word has been begotten of the Father before the ages but is inseparable from the one who begat him, and the most Holy Spirit proceeds from the God and Father, and is also understood as an individual substance: "The one and same Spirit activates everything and allots to each one individually as he wishes." There is no need, however, to go on at length; one can find innumerable proofs of this doctrine in holy Scripture.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 20 on Genesis, pp. 55-57 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Image of God - Judgment

Likewise, humans reign and judge in imitation of the God of the universe. Yet, in judging, God has no need of witnesses for prosecution or defense, for it was as an eyewitness to the abominable crime that he condemned Cain. In contrast, given his ignorance of the facts, when man sits in judgment, he needs witnesses for defense and prosecution.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 20 on Genesis, p. 55 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Image of God - Dominion and Creation

Other commentators have claimed that humanity was made "in God's image" in the sense that it possess the ability to rule. Their clearest proof text is the command subsequent to the act of creation: "and let them rule over the fish of the sea, the birds of heaven, the cattle, the whole earth, and all the reptiles crawling on the earth." God who enjoys lordship of all things, gave the human being authority over all irrational beings.

In addition, one can discover other ways in which man imitates his archetype. In imitation of the Creator, man also creates houses, walls, cities, harbors, ships, dockyards, chariots, and countless other things, including likenesses of heaven, representations of the sun, moon, and stars, and images of people and brute beasts. Nonetheless, the difference in creating is infinite. The God of the universe creates from both the existent and the non-existent, and, without effort or lapse of time, puts his intention into effect as soon as he wills it. But a human being who sets out to make an object requires material, as well as tools, planning, consideration, time, effort, and the assistance of other trades. The builder requires a bronze smith, and the bronze smith a metallurgist and a charcoal maker, and all these require woodcutters, while woodcutters require planters and farmers; every trade borrows what it needs from the others. Yet creating even in this fashion, the human being to some extent imitates the Creator as an image its archetype; the image has the external appearance of its archetype, but not its capacity for action, since it lacks the soul, which moves the body.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 20 on Genesis, p. 53 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Human-esque Descriptions of God are Anthropomorphisms

These simpletons fail to understand that the Lord God, when speaking to humans through humans, adjusts his language to the limitations of the listeners. Since we see with our eyes, he refers to his power of vision as "eyes." He refers to his power of hearing as "ears," since it is through those organs that we hear, and to his command as a "mouth." But they should have paid attention not only to those words but also to those that teach of God's uncircumscribed nature: "Where am I to go from your Spirit, and where am I to flee from your face? If I ascend to heaven, you are there; if I descend to Hell, you are present" and so on. Furthermore, the Lord said to the Samaritan woman, "God is spirit, and those who worship him must worship in spirit and in truth." Now, if God is spirit, surely he is simple, without composition, and beyond representation. There is no point, however, in prolonging the argument, for their folly is obvious.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 20 on Genesis, p. 51 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Consider Creation as a Whole to see the Goodness of the Parts

This is how we should judge: not focusing on each item of creation in isolation, but examining its usefulness to the whole. Fire, for example, can scorch, not only destroying bodies but also burning houses, ships, and crops, yet it is one of the four basic elements of which everything is composed, and mortal nature cannot survive without it. Similarly, water inundates the land, destroys houses, and is responsible for the death of great numbers of sailors. It also harms people who drink it at the wrong time or in excessive quantities, but no one who was not entirely mad ever categorized water as deadly. It irrigates the land and nourishes plants, brute beasts, and human beings. So, this is how we examine each of the other creatures; we do not look at it in isolation to see whether it is harmful or beneficial but consider whether it contributes to the common good.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 18 on Genesis, p. 43 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Reptiles a Means to Bring us to God

He gave the reptiles hollows so they would hide away and not harm the human race. But to prevent us from going on free from injury and coming to scorn the creeping things as though they had no power to cause harm, every once in a while God, in his wise governance of our affairs, allows two or three people out of countless thousands to be stung by scorpions or bitten by snakes so we will dread suffering something similar, call on God the Creator for assistance, and entreat the protection of his all-powerful providence.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 18 on Genesis, p. 41 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Astrology is Irreligious

In our interpretation of the phrase "for signs," we do not follow the fools, whose idle astrological notions found no acceptance with Pythagoras, Socrates, Plato, or the Stoics. Now, if those raised on mythological fables abhorred this irreligious myth, what believer in the divine word could tolerate ideas that are not only irreligious but downright foolish? "Signs," then, is the term which holy Scripture uses for indications of the time for sowing, planting, winnowing, and cutting down trees for building ships and houses. From these, sailors have learned when to lift and when to cast anchor, when to unfurl and furl the sail, for experience has taught them the risings and settings of the stars. Furthermore, the observance of a comet, shooting star, or meteor has often informed us of an enemy attack, an invasion of locusts, or a plague on cattle or people. So this was the kind of "signs" meant by Scripture, not those figments of rank folly and irreligion.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 15 on Genesis, p. 37 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Don't Be Dogmatic Where Scripture is not Explicit

Now, I do not state this dogmatically, my view being that it is rash to speak dogmatically where holy Scripture does not make an explicit statement; rather, I have stated what I consider to be consistent with orthodox thought.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 4 on Genesis, p. 19 (2007), Robert C. Hill translator.

Theodoret of Cyrus: God is Self-Sufficient

The Lord God, therefore, does not need anyone to sing his praises, for he is by nature free of need. Instead, it was only out of his goodness that he conferred existence on angels, and archangels, and all of creation.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Question 4 on Genesis, p. 17 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Requirement for Exegesis of Scripture

Exegesis of holy Scripture ... requires a mind with wings that can behold the divine and will dare to enter the innermost sanctuary of the Spirit.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Preface to Commentary on Song of Songs, as provided by the translator in Theodoret's Questions on the Octateuch, Preface, p. 5, FN5 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Author Interprets Scripture

Hence, although I am not in good health, I have undertaken this project, trusting not in myself, of course, but in the one who dictated this manner of composition for the Scriptures, as it belongs to him to bring to the fore the meaning concealed in the text. He it was, after all, who in the sacred Gospels presented his teaching in parables and then provided the interpretation of what he had said in riddles. My appeal, therefore, shall be to gain illumination of the mind from him, so I may endeavor to penetrate the innermost sanctuary of the most Holy Spirit.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Preface, pp. 3-5 (2007), Robert C. Hill translator.

Theodoret of Cyrus: Removing Contradictions is Clarification of the Unclear

Previous scholars have promised to resolve apparent problems in holy Scripture by explicating the sense of some, indicating the background of others, and, in a word, clarifying whatever remains unclear to ordinary people.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Questions on the Octateuch, Preface, p. 3 (2007), Robert C. Hill translator.

John Chrysostom: Place the Honycomb of Scripture on the Dinner Table

For your part, for the time being hold on to what was said, remember it, and teach it to those who have not heard it. Let everyone meditate on it in church, in the marketplace and at home; nothing is sweeter than attention to the divine sayings. Listen, at any rate, to what the inspired author says of this, "Your sayings are like honey in my throat, better than honey and the honeycomb in my mouth." So place this honeycomb on your table at evening so as to fill it completely with spiritual sweetness. Have you not noticed how affluent people bring in harpists and flute players after the meal? They turn their house into an auditorium; for your part turn your house into heaven, doing so not by altering the walls or changing the foundations, but by inviting the Lord of heaven to your table. God is not ashamed to be at such meals: in that setting there is spiritual teaching, there also sobriety, gravity and simplicity, there husband and wife and children, harmony and friendship, people linked by the bonds of virtue, there in the midst is Christ.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 8 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 142-43 (2004), Robert C. Hill translator.

John Chrysostom: Listen to Scripture - Not Us

So much for them; now listen to what is said by us - or, rather, not by us but by the divine Scripture; it is not our teaching we cite but that of the Holy Spirit.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 126-27 (2004), Robert C. Hill translator.

John Chrysostom: Just as Thief Saw Christ with Faith, Christ Saw his Faith

What did you see that was worthy of a kingdom? A man crucified, flogged, mocked accused, spat upon, scourged - is this, tell me, worthy of a kingdom? Do you notice that he saw with the eyes of faith, and did not examine appearances? Hence God did not examine mere words, either; instead, just as the fellow had regard for divinity, so God had regard for the brigand's heart, saying, "This day you will be with me in paradise."

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 125 (2004), Robert C. Hill translator.

John Chrysostom: Thief Justified by Faith Alone without Works

Let us see, however, whether the brigand gave evidence of effort and upright deeds and a good yield. Far from his being able to claim even this, he made his way into paradise before the apostles with a mere word, on the basis of faith alone, the intention being for you to learn that it was not so much a case of his sound values prevailing as the Lord's lovingkindness being completely responsible.

What, in fact, did the brigand say? What did he do? Did he fast? Did he weep? Did he tear his garments? Did he display repentance in good time? Not at all: on the cross itself after his utterance he won salvation. Note the rapidity: from cross to heaven, from condemnation to salvation. What were those wonderful words, then? What great power did they have that they brought him such marvelous good things? "Remember me in your kingdom." What sort of word is that? He asked to receive good things, he showed no concern for them in action; but the one who knew his heart paid attention not to the words but to the attitude of mind.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 123-24 (2004), Robert C. Hill translator.

John Chrysostom: Thief Gives Everyone Hope

Now, I said this lest you think you have been badly affected by the first human beings. The devil expelled Adam, Christ welcomed the brigand: consider the difference. The former expelled the human being, though he had no sin except one blemish of disobedience; Christ welcomed a brigand into paradise though he was carrying countless burdens of sins. Surely this fact, that he welcomed a brigand into paradise, is not the only marvel, and nothing further? There is also something greater to mention: it is not that He welcomed a brigand, but did so before all the world, including the apostles, to prevent anyone despairing of a welcome or giving up hope of their salvation, once they see the one saddled with countless vices inhabiting the royal courts.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 122-23 (2004), Robert C. Hill translator.

John Chrysostom: Christ's Gift Greater than Adam's Sin

The statement is obscure; there is therefore need to supply clarification. "The judgment:" the penalty, the punishment, death. "Following one fall:" sin, since while a single sin brought on such dreadful evil, grace undid not only that sin but also other sins. Hence it says, "The free gift following many falls brings justification." For this reason John the Baptist also cried aloud, "Behold the lamb of God," not the one who takes away [Hill has, "way" but this must be a typo] the sin of Adam, but "who takes away the sin of the world." Do you see how it was a case, not of the gift being like the fall, but of this tree bringing on greater good things than the evils which were brought on at the beginning?

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 122 (2004), Robert C. Hill translator.

John Chrysostom: Tree Provided Proof and Exercise in Good/Obedience and Evil/Disobedience

Do you see how he called the place after the event occurring in the place? Likewise the tree of the knowledge of good and evil is also the name given, not that it had a knowledge of good and evil, but because the proof of the knowledge of good and evil was given in connection with it, as well as exercise in disobedience and obedience.

...

Do you see how it is proven from so many examples that it is customary with Scriptures to call the actual places after the events occurring in the places? It is has the same custom in regard to times as well.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 119-20 (2004), Robert C. Hill translator.

John Chrysostom: Tree of Knowledge of Good and Evil describes Event not Nature

In just the same way Adam knew that obedience is good and disobedience wrong, but he later learned it more clearly when he was expelled from the garden for tasting fruit from the tree, and forfeited that blessed state. Since he fell foul of punishment for tasting fruit from the tree despite God's veto, then, the punishment taught him more clearly how wrong it is to disobey God and how good to obey - hence the tree's being called knowledge of good and evil. Why is it that, if the very nature of the tree did not contain the knowledge of good and evil, and instead the human being learned it more clearly from punishment for disobedience in regard to the tree, the tree is called knowledge of good and evil? Because this is a custom with Scripture, when an event happens in places or at times, to call the places and times after the events.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 118 (2004), Robert C. Hill translator.

John Chrysostom: Knowledge Enhanced through Experience - Especially Punishment

What is my drift? We all know what is wrong even before doing it, but we learn it more clearly after doing it - and much more clearly when we are punished. Thus Cain also knew that murdering one's brother is wrong even beforehand, but later learned it more clearly through being punished.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 117 (2004), Robert C. Hill translator.

John Chrysostom: Tree of Knowledge of Good and Evil Provided More Clear Knowledge

Let us hold on to that fact, then, that obedience is good and disobedience evil, and we shall thus understand the former case as well. The tree is referred to as the knowledge of good and evil, in fact, for the reason that the commandment exercising them in obedience and disobedience was given in regard to the tree: while Adam knew before this that obedience was good and disobedience evil, he learnt it more clearly later from actual experience.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 116 (2004), Robert C. Hill translator.

John Chrysostom: Make the Most of What is Given to You

Did you hear, then, the awful punishment laid up for those not busying themselves with the master's possessions? Let us therefore both protect them and busy ourselves with them, and give evidence of much trading with them. Let no one claim, I am an ordinary person, I am a learner, I have no role in teaching, unlettered as I am and worth nothing. I mean, even if you are an ordinary person, even if unlettered, even if you have been entrusted with one talent, make the most of what has been committed to you, and you will receive the same reward as the one who teaches you.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 112-13 (2004), Robert C. Hill translator.

John Chrysostom: Create a Double Feast and Turn Home to Church by Reading Scripture with One's Meal

Yesterday I urged your good selves to remember what was said and in the evening serve a double meal, adding to the food a feast from the words. Well, then, did you do it - serve a double meal? I know you did, partaking not only of the former but also the latter. In fact, in your concern for the lesser one, you would not have been likely to neglect the better one, the latter being better than the former: while the hands of cooks assembled the former, tongues of inspired authors prepared the latter. One boasts the produce of the earth, the other a crop from the Spirit; food from the former table has a rapid course to corruption, but from the latter to incorruption; the former contributes to the present life, the latter guides us to the future one. Your serving the one with the other, then, I am aware of, not from asking your attendant, not your servant, but the messenger clearer than they. Which one was that? The applause for my words, the commendation for my teaching: when I said yesterday, Let each of you turn your home into a church, you burst into loud applause, indicating satisfaction with what is said. Now, the person who with satisfaction listens to what is said is also ready for demonstration in action. Hence today as well I have girded myself more enthusiastically for teaching.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 107-08 (2004), Robert C. Hill translator.

John Chrysostom: Read the Bible to Your Family

Let us take all this to heart, then, dearly beloved, and on returning home let us serve a double meal, one of food and the other of sacred reading; while the husband reads what has been said, let the wife learn and the children listen, and let not even servants be deprived of the chance to listen. Turn your house into a church; you are, in fact, even responsible for the salvation both of the children and of the servants. Just as we are accountable for you, so too each of you is accountable for your servant, your wife, your child.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 6 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 105 (2004), Robert C. Hill translator.

John Chrysostom: Christ Present in the Assembly

It is not ourselves alone who participate in this assembly, but prophets and apostles as well - and the greatest thing of all, in our midst there stands Jesus, the Lord of all, in person. It was He, remember, who said, "Where two or three are gathered together in my name, there am I in the midst of them." But if where are two or three are gathered together, He is in their midst, much more where so many man, so many women, so many fathers, and apostles and prophets are present.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 6 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 99-100 (2004), Robert C. Hill translator.

John Chrysostom: Fasting is Great - It Brings Christian Brethren Together

On the other hand, I like fasting because it is the mother of self-control and source of all sounds values. On the other, I like it also for your sake and for your good selves for bringing together this sacred assembly of you people, and for making possible the prospect I relish of seeing you again and allowing me to be sure of enjoying this lovely festival and celebration. In fact, one would not be wrong in calling an assembly of your good selves a festival, a celebration and countless good things. After all, if someone goes into the marketplace and on meeting a friend often loses all depression, whereas in our case we meet not in the marketplace but in church, and do not encounter simply a single friend but are in the company of so many wonderful brethren and fathers, how shall we not be relieved of all depression, how not reap complete satisfaction.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 6 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 97-98 (2004), Robert C. Hill translator.

John Chrysostom: God Gives Us More than Adam Cost Us

Do you want me to give you also a third rationale? The first was this, that not only our first parents but also those coming after them have sinned; the second, that the virtuous, even while living in the present life, experience a lighter slavery - or, rather, they are completely exempt from it, as we showed in the case of women, the governed and wild animals. Third after them is this, Christ's coming and promising us greater goods now than the ones of which those in the beginning robbed us by sinning. I mean, tell me, why do you grieve? Because Adam by sinning has driven you from paradise? Live a good life, He says, and practice virtue: not paradise but heaven itself I open to you, and I allow you to suffer no dire consequence of the disobedience of the first-formed. Do you grieve because he lost you government of the wild animals? See, I am subjecting even the demons to you if you pay attention. Scripture says, remember, "Tread on snakes and scorpions and on all the power of the foe" - not "Govern" but "Tread on," hinting at a developed form of government. Hence Paul also said not, "God will put Satan under your feet," but "God will crush Satan under your feet." It is no longer a case of what was said previously, "He shall watch for your head, and you shall watch for your heel;" rather, total the victory, unstained the trophy, complete the enemy's annihilation, his crushing and ruin. Eve subjected you to her husband, whereas I make you equal in status not only to her husband but also the angels, if you want it. He stripped you of the present life, whereas I grant you also the future life, ageless and unending, replete with countless good things. Let no one think themselves undone by our first parents. If we are prepared to reach on all all he is ready to provide, we shall find what is given much more than we lost.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 5 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 88-90 (2004), Robert C. Hill translator.

John Chrysostom: Case When Women can Teach

First, let us launch our case by citing the case of women for you to see how blessed Paul, who put shackles on them, was also the one in turn to undo them. "If a woman has an unbeliever for her husband, and he consents to live with her, she is not to dismiss him." Why? "For all you know, you might save your husband." How, you ask, can a wife save him? By teaching, instructing, encouraging to a consideration of piety. Yesterday, to be sure, blessed Paul, you said, "I allow no woman to teach;" so how is it you go on to make her the teacher of her husband? Far from contradicting myself, I am actually quite consistent. At any rate, listen to why he disqualified her, and why in turn he promotes her to the position of teaching, so that you may discover Paul's wisdom. Let a man teach, he says. Why? Because he was not deceived; the text says, "Because Adam was not deceived." Let a woman learn, he says. Why? Because she was deceived; the text says, "The woman was deceived and became a transgressor." In the present case, on the other hand, the opposite is true: since the husband is a non-believer and the wife a believer, let the wife do the teaching, he says. Why? Because she has not been deceived, being a believer. So let the husband do the learning: he was deceived, being a non-believer. The role of teaching has been reversed, he is saying; now let the exercise of lordship be reversed. Do you see in each case he shows lordship following upon deceit and sin, not upon nature? From the beginning, then, deceit came to the woman, and subjection followed upon deceit; later deceit was transferred to the man, and subjection was also transferred.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 5 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 82-83 (2004), Robert C. Hill translator.

John Chrysostom: Don't Give Original Sin Lordship through your Imitation

Eve sinned by tasting of the tree, and was condemned for it; accordingly, in your turn do not commit a sin that is different but perhaps graver than hers. It is worth saying this both in the case of slaves and in the case of the governed, that while the first parents introduced sin, their successors clung to the power of lordship by the sins they committed.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 5 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 81 (2004), Robert C. Hill translator.

John Chrysostom: God Arranges All for Our Welfare

For all this let us give thanks to the loving God who cares for our life, who looks after parents and is concerned for children, and who arranges everything for our welfare.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 77-78 (2004), Robert C. Hill translator.

John Chrysostom: Scripture a Fire

Wake up there, and dispel indifference. Why do I say this? Because while we are discoursing to you on the Scriptures, you instead are averting your eyes from us and fixing them on the lamps and the man lighting the lamps. What extreme indifference is this, to ignore us and attend to him! Here am I, lighting the fire that comes from the Scriptures, and the light of its teaching is burning on our tongue. This light is brighter and better than that light: we are not kindling a wick saturated in oil, like him: souls bedewed with piety we set alight with the desire for listening. ... Let no one, therefore, dearly beloved, think the rebuke in any way harsh: it is not out of dislike but solicitude that we correct you. Scripture says, remember, "Wounds from friends are more worthy of trust than the spontaneous kisses of enemies." So wake up, I beg you, ignore this fire and pay attention to the fire of the divine Scriptures.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 72-74 (2004), Robert C. Hill translator.

John Chrysostom: Servitude Necessitated by Sin

So what does Paul mean, "Authority comes only from God"? He established it for our benefit: while sin created the need for it, God used it to our advantage. Just as the need for medicine comes from ailments, and the administering of the medicine depends on the physicians' skill, so too the need for servitude came from sin, and its proper control depends on God's wisdom.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 72 (2004), Robert C. Hill translator.

John Chrysostom: Government Differentiates Us from Reptiles

If you would prefer, however, let us see the same point being made also in the Old Testament, that it was on account of sin that there was need for this form of government as well. Provoked by wrongdoers, one of the prophets puts it somehow like this, "Will you keep silent when the impious devour the righteous, and will you treat people like the fish of the sea and reptiles, without a leader?" This, then, is the purpose of a leader, to stop our being like reptiles, this the purpose of a ruler, to prevent our devouring one another like fish: just as medicines are the result of ailments, so punishments are the result of sins.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 70-71 (2004), Robert C. Hill translator.

John Chrysostom: Government is Because of Sin

For proof that this form of government necessarily followed from sin, listen in turn to Paul himself giving the rationale for it: "If you want to have no fear of authority, do the right thing, and you will win its commendation. But if you do the wrong thing, have fear: the sword is not carried to no purpose." Do you see that ruler and sword are there for wrongdoers? In any case, listen to a still clearer statement of this: "It brings vengeance to the wrongdoer." He did not say, A ruler is not without purpose: what, then? "The sword is not carried to no purpose." He appointed you an armed judge: just as a loving father in his goodness entrusts to fearsome tutors and teachers children who ignore him and scorn his fatherly affection, so too God in His goodness entrusted to rulers, like teachers and tutors, our nature that scorned Him, the purpose being for them to correct their neglect.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 69-70 (2004), Robert C. Hill translator.

John Chrysostom: God's Judgment on Woman is Profitable

Do you see how, while sin introduced submission, God in His design and wisdom also employed these to our advantage? Listen to how Paul also speaks of this submission so that you may learn once more the harmony of Old and New: "Let a woman learn in silence with full submission." Do you see Him, too, subjecting the woman to the man? But wait a while, and listen to the actual reason: why does He say "with full submission"? "I do not allow a woman to teach." Why? Once she taught Adam wrongly. "Nor to have authority over a man." Why not? Once she used authority wrongly. "Only to keep silence." Give the reason for that, too. "It was not Adam who was deceived: the woman was deceived, and became a transgressor." Hence He forced her down from the throne of teaching. In other words, He is saying, let the one who does not know how to teach learn; but if they refuse to learn and still want to teach, they will be ruination of both themselves and the pupils - which is what happened at that time in the woman's case.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 65-66 (2004), Robert C. Hill translator.

John Chrysostom: Woman was Man's Equal befor Fall

First, then, is the form of government and of slavery by which men have power also over women, there being need of this after sin. Before the disobedience, you see, she was equal in dignity to the man: when God formed her; the words He had used in the formation of the man he used also in the creation of the woman. As He had said in his case, then, Let us make a human being in our image and likeness, and did not say, Let there be a human being, likewise in her case as well He did not say, Let there be a woman, but here too Let us make him a helpmate, and not simply a helpmate but like him, again indicating her equality of dignity.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 63 (2004), Robert C. Hill translator.

John Chrysostom: Kingship Unmerited - Loss Thereof Deserved

Yesterday you heard how God made the human being king and governor of the wild animals, and how He immediately stripped them of kingship - or, rather, not God but they stripped themselves of this dignity through disobedience. Attaining kingship, you see, was the result of God's lovingkindness alone; in fact, it was not as a reward for good behavior that He gave it to them, adorning them with the dignity before they were made. In other words, to prevent your claiming that the human beings were made later, then performed many good deeds and thus won God over to giving them government of the animals, on the point of forming them God speaks about their government in these terms, Let us make a human being in out image and likeness, and let them govern the animals of the earth. The dignity is conferred before life, the crown before creation; even before being made they are conducted to the royal throne. You see, while human beings confer honor on their subjects in extreme old age after many hardships and countless dangers, some in peace and some in war, God is not like that: as soon as they were made, He installed them in this position of honor so as to bring out that what was conferred was not reward for good behavior, but on God's part was gratuitous, not due to them. While their receiving government was the result of God's lovingkindness alone, then, their forfeiting government was the result of their indifference: just as kings discharge from government those who disobey their commands, so too did God in the case of human beings, discharging them from government at that time.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 4 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 61-62 (2004), Robert C. Hill translator.

John Chrysostom: Sin Harmed Dominion - Scripture is Standard

But when sin came on the scene, the basis of respect also disappeared; and just as with servants, while the upright ones are objects of respect to their fellow servants, whereas those who have given offense are afraid even of their fellows, so too it is with the human beings. You see, as long as they enjoyed familiarity with God, they were frightening to the animals; but after they offended, they were then afraid even of the least of their fellow slaves. Now, if this is not so, show me on your part that the animals were frightening to the human beings - but you would not be able.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 3 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 57-58 (2004), Robert C. Hill translator.

John Chrysostom: Naming the Animals Proof of Man's Dominion

We fear and dread the wild animals, and fall short of governing them; far from denying this, I personally admit it. This does not prove God's law false, however: in the beginning this was not the case, the animals being in fear and trembling, and submitting to the human being as master. But since we lost their confidence and respect, we accordingly dread them. Proof of this? God brought the animals to Adam to see what he would call them. Instead of taking to his heels as though in fear, Adam gave them all names as though submissive slaves, which is a sign of lordship. Hence, in his His wish to show him through this the high level of His authority as well, He entrusted him with the imposition of names, and the ones given by him remained current: They all had the name Adam gave them. This, of course, is one sign that in the beginning the wild beasts were not frightening to the human being, and the second is even clearer, the serpent's conversation with the woman.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 3 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 56-57 (2004), Robert C. Hill translator.

John Chrysostom: No Excuse for Lack of Meekness

In the case of the lions' soul there is the further difficulty that an animal's soul is devoid of reason - though you have often seen lions tamer than sheep being led through the marketplace, and many people in the shops are in the habit of throwing money to the owner as a reward for his skill and cleverness in taming the animal. In the case of your soul, on the other hand, there is reason, fear of God and much assistance from all quarters. So cite me not pretexts and excuses: it is possible for you to be meek and mild if you want to.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 3 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 54-55 (2004), Robert C. Hill translator.

John Chrysostom: Every Lord's Day is a Feast Day

It would therefore have been up to you - you who are always with us - to bring them back and convince them to share the feast-day with us at each assembly. Even if Pentecost has gone by, you see, still the feast-day has not gone by: every gathering is a feast-day. What is the evidence for this? The very words of Christ, in which he says, "Where two or three are gathered in my name, there am I in the midst of them." Now, when Christ is in the midst of those assembled together, what further proof of this feast do you look for that is more convincing? Where there is instruction and prayers, blessings of the fathers and attention to divine laws, meeting of brethren and binding together in true love, converse with God and God's speaking to human beings, how could it be the assembly, after all, that normally makes feast-days but the virtue of those assembled, not the riches of the garments but the charm of piety, not the extravagance of the banquet but the care of the soul; the most important thing to celebrate, you see, is a good conscience.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 122 (2003), Robert C. Hill translator.

John Chrysostom: Impossibility of Imaging God

At another time he says elsewhere, "We must not think the divinity is like gold, silver stone, artistic representation or human desire." [Acts 17:29] Now, his meaning is something like this: the divinity not only transcends visible figures, but the mind would not be able to make an adequate design of God. So how could God have the form of a human being when Paul says that no mind is capable of even making a figure of God's being? We would all, in fact, by ourselves simply make a representation of our own shape and outline in keeping with our ideas.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 2 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 49 (2004), Robert C. Hill translator.

John Chrysostom: Image of God is Authority

And so on all grounds your claim is disqualified; here, in fact, His reference is to image in the sense of government, as the sequel indicates: after saying, in our image and likeness, He went on, and let them govern the fish of the sea. God's government, however, and angels' would not be one and same: how could it be, slaves' and master's, servants' and bidder's? Some other people in turn, nevertheless, persist in making the claim to us that God has the same kind of image as we do, taking the term in an improper sense; He did not mean image of being but image of government, as we shall make clear from the sequel.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 2 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 47 (2004), Robert C. Hill translator.

John Chrysostom: Man (not Woman) in the Image of God

Why, then, is the man referred to as God's image, but no longer the woman? Because he is not using image in terms of form, but image in respect of government, which the man alone has, but no longer the woman as well. After all, he is subject to no one, whereas she is under him, as God said, "Your turning will be towards your husband, and he will lord it over you." Hence the man is the image of God, since he has no one over him, just as the is no one above God, who governs everything; the woman, on the other hand, is the man's glory, since she is subject to the man.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 2 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 48-49 (2004), Robert C. Hill translator.

John Chrysostom: "Our Image" Proves Trinitarian Conversation

Well, who is it to whom He says, Let us make a human being? Wonderful counselor, figure of authority, mighty God, prince of peace, father of the world to come, God's only-begotten Son in person. It is to Him that He says, Let us make a human being in our image and likeness - not "my" and "your" but ours, indicating one image and one likeness. Now, God and angels do not have the one image and the one likeness: how could there be one image and likeness of master and servants?

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 2 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 46-47 (2004), Robert C. Hill translator.

John Chrysostom: Interpretation of Scripture Falls to Believers

Let us make a human being in our image. Let the Jew give heed: to whom does God say, Let us make? The text is from Moses, from Moses in whom they claim to believe, though in fact they lie. For proof that they lie and do not believe, listen to Christ talking to them and saying, "If you believed Moses, you would believe in me." [John 5:46] Now, while the books are from them, the treasure of the books now belongs to us; if the text is from them, both the text and meaning belong to us.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 2 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 44-45 (2004), Robert C. Hill translator.

John Chrysostom: Orthodoxy and Orthopraxy Both Important

Now, God is glorified not only through right teachings but also through a blameless life; in the words of Scripture, "Let your light shine in people's sight so that they may see your good works and glorify your Father in heaven."

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 36 (2004), Robert C. Hill translator.

John Chrysostom: Scripture is our Patristic Inheritance

Shun the venom of wickedness, hate the baleful potions, and take great care to cling to the inheritance you received from the fathers, faith and instruction from the divine Scriptures.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 34 (2004), Robert C. Hill translator.

N.B. In context, "instruction from the divine Scriptures" simply means taking the statement "In the beginning God made heavens and earth" at literal face value, something the Manicheans apparently did not do.

John Chrysostom: Scripture Superior to Human Reasoning

In other words, let us abandon such reasoning and return to the unassailable rock, In the beginning God made heaven and earth. Rest on this foundation lest someone embroil you in the confusion of human reasoning: "The reasoning of mortals is worthless, and their designs insecure." [Wisdom 9:14] So do not forsake what is reliable by entrusting the salvation of your soul to what is unsteady and insecure; instead, stay firm in what you learned and to which you are committed, and say, In the beginning God made heaven and earth.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 33 (2004), Robert C. Hill translator.

John Chrysostom: Shun the Man Who Rejects Scripture

A Manichean comes and says, Matter is uncreated; say to him, In the beginning God made heaven and earth, and immediately you have overthrown all his conceit. But he does not believe the statement of Scripture, you retort. On these grounds also, then, shun and avoid him as a madman: anyone who does not believe in God who has manifested Himself, and instead represents truth as falsehood -- how does he not patently demonstrate his madness, his unbelief?

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 30 (2004), Robert C. Hill translator.

John Chrysostom: Progressive Revelation and the Harmony of the Testaments

Just as with teachers, you see, the teacher who receives the child from the mother teaches it the elements first, whereas the one who receives it from another teacher leads the pupil to a higher level of teaching, so too was it in the case of Moses and Paul and John: Moses came upon our nature when it was just weaned and knew nothing, and so he taught it the elements of the knowledge of God, whereas John and Paul, receiving them from master Moses, as it were, led them on to the higher level of teaching, reminding them in brief of what had preceded. Do you see the relationship of both Testaments? Do you see the harmony of the teaching? Did you hear of the creation of materials things in the Old and David speaking of spiritual thins, "Because He spoke, and they were created"? Likewise in turn in the New, they spoke of the invisible powers, and spoke also of material creation.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 29-30 (2004), Robert C. Hill translator.

John Chrysostom: Moses' the Deliveryman, not Author of Letters

At the beginning, then, God communicates directly with human beings as far as it is possible for human beings to hear. This is the way He came to Adam, this the way He rebuked Cain, this the way He was entertained by Abraham. But since our nature took a turn for evil, and separated itself by a lengthy exile, as it were, at long last He sent us letters as though we were absent for a long time and He intended to reestablish the former friendship through an epistle. While it was God who sent the letters, it was Moses who brought them.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 26 (2004), Robert C. Hill translator.

John Chrysostom: General Revelation of Sun and Sky

The sky is beautiful, but the reason it was made was for you to adore its maker; the sun is brilliant, but it is for you to worship its creator. If, on the contrary, you are bent on stopping at the wonder of creation, and becoming attached to the beauty of the works, light has become darkness for you -- or, rather, you have turned light into darkness.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 1 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, p. 24 (2004), Robert C. Hill translator.

John Chrysostom: Poor can have more than Rich

Let us consider all this precisely, therefore, and go through it with all the others ("Give a wise person the opportunity," Scripture says, remember, "and they will become wiser"), calling constantly to mind also the fact that not even from the abundance of possessions will anything else accrue to the owners than worries, troubles, fears and dangers. Let us not think we have less than the rick: if we are vigilant, we shall have even more, both in the matters that concern God and in all those of this life. After all, you will find enjoyment and security, a good reputation, health of body, solid spiritual values, sound hope, and not readily sinning among the poor to a greater extent than among the rich.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 132 (2003), Robert C. Hill translator.

John Chrysostom: Criticism of Providence is Ad Hoc

It is likewise easy to reduce them to silence independently of this by another tack, namely, from their own words of accusation. I mean, why is it, tell me, that you criticize God's providence? because one person has more money and one less? So what? If we were to demonstrate the equal lot befalling all people in basic matters and far greater ones that constitute our lives, would you concede God's providence?

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 128 (2003), Robert C. Hill translator.

John Chrysostom: Scriptures are an Inexhaustible Treasure Trove

The question, you see, is not the number of things said and the number of days it has taken, but whether we are approaching the end of our treatment. Those who find a treasure, remember, even should they take many objects from it, do not desist until they have exhausted it, as it is natural for them to make it their own, not by taking many objects but by leaving nothing behind. Now, if those mad about money adopt such zeal in connection with things that perish and do not last, much more should we behave like that in regard to the divine treasures, not desisting until we have exhausted all that becomes obvious to us. I said what becomes obvious since it is beyond us to exhaust everything: the efficacy of the divine thoughts is an ever-flowing stream, never failing or running dry.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 124 (2003), Robert C. Hill translator.

John Chrysostom: Searching the Scriptures is Safe

Do you not see that even people wanting to find precious stones do not find what they are after by sitting on the beach above the surface counting the waves? Instead, they dive to the very depths, though great effort is involved in the search, considerable risk in the discovery and little gain after the discovery. I mean, what great contribution does the discovery of precious stones make to our life? Would that it did not introduce great evils: nothing so overwhelms our life and turns everything upside down as a frenzy for possessions.

While people like that, however, still risk body and soul for daily sustenance and brave the waves, here by contrast there is no risk, the effort is not so extreme - instead, it is rare and light for the added reason of retaining what is found; people generally think that what it is easily found is of no great value. In the ocean of Scriptures there is no buffeting from the waves: this ocean is calmer than any harbor, there is no need to descend into the gloomy caverns of the deep, nor commit the safety of one's person to the rush of irrational waters. Instead, here there is a strong light brighter than the sun's rays, there is deep peace, no tempest in the offing, the value of what is found so great as to defy description. Instead of being lethargic, then, let us take to the search.

- John Chrysostom (around A.D. 347 to around A.D. 407), Sermon 3 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 52-53 (2004), Robert C. Hill translator.

John Chrysostom: Deposit the Seeds of Warning with the Bankers of Nominalism

It was all to no avail, apparently, for us to appeal to those who joined us in the previous assembly, urging them to remain in their paternal home, and not attend and then absent themselves along with those who appear before us only on a feast-day. Or rather it was not to no avail: even if none of them was convinced by what was said, yet our fee is paid up and the requirements of a defense before God have been met. This is the reason the speaker, whether the people pay heed or not, must case the seed and deposit the money so that the debt with God may not longer be in his name but in the bankers'. That is what we in fact did by accusing, reproving, exhorting, admonishing. We brought to mind, remember, the son who had squandered his substance and returned to his father's him and we highlighted all the hardship, the hunger, the shame, the reproaches, and all the other things he endured in foreign parts in our wish to bring them to a better frame of mind with this example. Far from stopping short at that point, we brought out also the father's affection for them, not insisting on their liability for indifference but receiving them with open arms, offering pardon for their failings, opening the door, laying the table, clothing them in the robe of teaching, and providing them with every other form of attention. On their part, however, they did not imitate that famous son or condemn themselves for their former departure, nor did they stay in the paternal home; instead, they absented themselves again.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 121-22 (2003), Robert C. Hill translator.

Andreas of Caesarea: Woman of Revelation 12 is not Mary

Rev. 12:1 And a great sign was seen in heaven, a woman who had been wrapped in with the sun, and [the] moon under her feet, and on her head a crown of twelve stars;

Some, on the one hand, had understood this woman entirely to be the Theotokos before her divine birth was made known to her, (before she) experienced the things to happen. But the great Methodios took (it) to be (referring to) the holy Church, considering these things concerning her (the woman) to be incongruous with the begetting of the Master for the reason that already the Lord had been born long before. It is good to remember also these words of the Blessed Methodios who says in his so-called Symposium through the person of the virgin Procle thus: "The woman wrapped in the sun is the Church. That which to us is our garment, to her is light. And that which gold is for us, or glowing gemstones, for her are the stars, the superior and more brilliant stars." And the following: "She stood upon the moon. The moon I regard figuratively (to be) the faith of those who are cleansed of corruption by the washing (of baptism) for the condition of liquid substance is regulated by the moon. She labored and gave birth anew to those carnal-minded into spiritually minded and formed and fashioned them according to the likeness of Christ." And again he says: "We must not think that Christ is him who is to be born. For formerly, before the Apocalypse, the mystery of the Incarnation of the Logos had been fulfilled. John speaks with authority about the present and future things." And afterwards (he mentioned) other things, (and then says), "Therefore, it is necessary to confess that the Church must be the one in labor and gives birth to those redeemed as the spirit said in Isaiah: Before she labored to give birth, she escaped and gave birth to a male. Whom did she escape? Either the dragon, certainly, in order for the spiritual Zion to give birth to virile people." And in continuation, "so that in each one Christ is to be born mentally. Because of this the Church is swollen and in great pain until Christ having been born might be formed in us, so that each one partaking of Christ becomes Christ." Moreover, the Church has been clothed in the Sun of Righteousness And the legalistic light of the moon which shines by night and the alterable secular life like the moon has been mastered under the feet, and round about upon her head (is) the crown of the apostolic precepts and virtues. Since (it is) from the moon that liquid substance depends, the same one (Methodios) also says that by the moon is meant baptism, figuratively called "sea," which (is) on the one hand the salvation for those who are reborn and on the other hand ruination for the demons.

- Andreas of Caesarea, Commentary on the book of Revelation, at Revelation 12:1 (translated by Eugenia Constantinou, 2008)

John Chrysostom: Pray with Conviction that You will Gain your Petition

In saying this, I exhort you unceasingly to keep up the habit of visiting the churches and praying at home in tranquility, and when time allows going on your knees and stretching out your hands. If, however, we are caught up by reason of time or place with a crowd of people, let us not on that account abandon prayer, but in the fashion I mentioned to your good selves pray and beseech God in the conviction of gaining your petition nonetheless with that prayer. I said as much, not for you to applaud and marvel, but for you to practice this yourselves, night time and day time, interspersing the time of work with prayers and petitions. If we manage our affairs this way, we shall both pass this life securely and also attain the kingdom of heaven. May it be the good fortune of us all to attain it, thanks to the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be the glory, now and forever, for ages of ages. Amen.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 120-21 (2003), Robert C. Hill translator.

John Chrysostom: We are Temples of God

Accordingly, let us not make excuses, claiming a house of prayer is not close by: if we have the right dispositions, the grace of the Spirit made us personally temples of God, and there is ease for us in every respect. Our worship, after all, is not of the kind that formerly prevailed among the Jews, which was long on appearance but short on reality. In that case, you see, the worshiper had to go up to the temple, buy a turtle-dove, get hold of wood and fire, take sword in hand, appear before the altar, and carry out many other requirements. In our case, on the other hand, it is not like that: wherever you are, you have the altar with you, the sword, and the victim, you yourself being priest and altar and victim. In other words, wherever you are, you can set up the altar, giving evidence only of an attentive will, place being no obstacle, time no hindrance; even if you do not go down on your knees, do not strike your breast or raise your hands to heaven, and merely demonstrate an ardent disposition, you have completed the whole of the prayer.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 119 (2003), Robert C. Hill translator.

John Chrysostom: How to Pray Without Ceasing

How is it possible, you ask, for a man of the world, tied to the bench, to pray three times a day and betake himself to a church? It is possible and quite simple: even if heading off to a church is not manageable, it is possible even for the man tied to the bench to stand there in the vestibule and pray. After all, there is not such a need for words as for thoughts, for outstretched hands as for a disciplined soul, for deportment as for attitude, since Hannah herself was heard not for uttering a load and clear cry but for calling out loudly inside in the heart: "Her voice was not audible, but the Lord hearkened to her," the text says, note. Many other people also did this in many cases, despite the officer calling out from inside, threatening, ranting and raving, while they stood in the porch making the sign of the cross and saying a few prayers in their mind, and then going in and transforming and soothing him, turning from wild to mild. They were not prevented from praying like this by the place or the time or the absence of words. Do likewise yourself: groan deeply, recall your sins, gaze towards heaven, say in your mind, "Have mercy on me, O God," and you have completed your prayer. The one who said "Have mercy," after all, gave evidence of confession, and acknowledged their own sins: it belongs to sinners to have mercy shown. The one who said "Have mercy on me" received pardon for their faults: the one who said "Have mercy" attained the kingdom of heaven: the one on whom God will have mercy he not only frees from sin but also judges worthy of the future goods.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 118-19 (2003), Robert C. Hill translator.

John Chrysostom: Woman More Admirable for Virtue

Don't be surprised if we are not yet rid of this theme: I can't get this woman out of my mind, so amazed am I at her beauty of soul and charm of thought. I mean, I am attracted by her eyes weeping in prayer, always attentive, her lips and mouth not reddened with some coating but enhanced with thanksgiving to God as hers were; I admire her for her sound values, and I am more amazed that as a woman she had sound values - woman, whom many frequently criticize. "From a woman was the beginning of sin," Scripture says, remember, "and because of her we all die," and again, "Any vice is insignificant compared with a woman's vice," and Paul, "Adam was not deceived, remember: the woman was deceived, and fell into transgression."

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 112 (2003), Robert C. Hill translator.

John Chrysostom: Early Church Nominalism

I say this to you so that you may speak to those people, overwhelm with these words, draw them away from every wicked habit and persuade them to do everything with the proper attitude. After all, you would not find commendable the zeal in people whose behavior is idle and reckless; I shall establish this from tomorrow's assembly. I mean, when holy Pentecost is celebrated by us, so big a crowd will hasten to attend that our whole place will be packed; but I do not place much importance on size: it comes from habit, not piety. What could be more wretched than those people, in fact, when their indifference involves them in such recriminations and their apparent zeal is devoid of commendation? In other words, the one who takes part in this divine assembly with fervor an desire should do so consistently, and not be amongst those showing up only on feastdays and in turn go off with them, simply driven like sheep.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 111 (2003), Robert C. Hill translator.

John Chrysostom: Dreadful Excuses for Failure to Come to Church

This is the very reason that we, too, are taking up the matter in their regard with you, so that you may go off and correct them. After all, who would put up with such a slight? We gather here only once a week, and they cannot manage to set aside their worldly concerns even on that day. If you offer a reproof, they at once pretend neediness, daily necessities, pressing occupations, thus proposing an excuse worse than any accusation: what could be more damning than this accusation, that something seems more urgent and pressing to you than God's affairs? Particularly, then, is it the case that, even if this were true, the excuse would be an accusation, as I said; but for you to learn that it is a pretext and pretense and cover for indifference, the day after tomorrow will convict them all of putting up such an excuse, without my saying a word, when the whole city decamps to the racecourse, and homes and markets are left empty for the sake of this lawless spectacle. Here in the church you can see that not even the front seats are taken, whereas there not only the racecourse but also upstairs, private homes, roofs, crannies and countless other places are taken over. Not even neediness, work, bodily infirmity, sore feet or anything else of the kind inhibits this irrepressible frenzy; the elderly betake themselves off there with greater eagerness than the young and healthy, bringing their grey hairs into disrepute, making a mockery of their age and turning their seniority into a laughing stock. Whereas when they attend here they think they are suffering even to the point of choking, and faint when they listen to the divine sayings, claiming cramped conditions and stifling heat and the like, there on the contrary they even endure the sun with head bared, trodden on, pushed, tightly packed together and subjected to countless other inconveniences, and yet feel as though lolling about in a meadow.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 108-09 (2003), Robert C. Hill translator.

John Chrysostom: What's More Important than God's Business?

This is what friends do, too: when they do not find the guilty ones, they meet up with their friends so that they may go off and report their words. God did this, too: leaving aside those who had sinned against him, he accosted Jeremiah, who had done nothing wrong, and said, "Did you see what the foolish daughter, Judah, did to me?" This is the very reason that we, too, are taking up the matter in their regard with you, so that you may go off and correct them. After all, who would put up with such a slight? We gather here only once a week, and they cannot manage to set aside their worldly concerns even on that day. If you offer a reproof, they at once pretend neediness, daily necessities, pressing occupations, thus proposing an excuse worse than any accusation: what could be more damning than this accusation, that something seems more urgent and pressing to you than God's affairs?

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 4, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 108 (2003), Robert C. Hill translator.

John Chrysostom: Confession is by Faith and Works

Now, confession is not only through faith but also through works, with the result that should the latter be missing, we run the risk of being punished along with those who deny him. There is not one way of denying, after all, but many and varied, as Paul described them to us in writing in these terms, "They confess they know God, but deny him in practice," and again, "Anyone who does not provide for relatives, especially of their own household, has denied the faith, and is worse than an unbeliever," and again, "Shun avarice, which is idolatry." Since the forms of denial are as numerous, therefore, so too are the forms of confession and much more so. Let us all be zealous in adopting these forms of confessing so that we ourselves may enjoy honor in heaven, thanks to the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, now and forever, for ages of ages. Amen.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 107 (2003), Robert C. Hill translator.

John Chrysostom: Holiness is the Way of Heavenly Life

The way of life in heaven is quite the opposite: it brings us great and lasting benefit without any expense. It is not inebriates, you see, but the choir of angels that applauds the one living there. Why mention the choir of angels? The Lord of the angels himself will commend and welcome them. The person commended by God is crowned and celebrated, not for one or two or three days, but for all eternity, and you would never see the head of such a person bereft of that glory; far from being confined to set days, the period of that festival last for the immortality of the future. Neediness could never be an obstacle to sacred ritual; on the contrary, it is possible even for the needy to celebrate this sacred ritual, and especially the needy in that they are freed of all this world's vanity, the requirement being not outlay of money and affluence but a pure and continent mind. From this it is that the dress for that way of life is woven for the soul and the wreath plaited, and so unless it were adorned with the works of virtue, no benefit would come to it from gold in abundance, just as no harm would ensue from poverty if it has its wealth stored within. Let not only the boys but also the girls celebrate this sacred ritual; it is not a case, after all, as in public life, of men alone being called upon to perform these services: this display involves also women, the elderly and the young, slaves and free. After all, where the soul is on show, neither sex nor age nor earthly station not anything else constitutes an obstacle.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 106 (2003), Robert C. Hill translator.

John Chrysostom: No Glass Ceiling for Priesthood

Let us note, however, how she planted him; let us follow the woman, let us enter into the temple with her. "She went up with him," the text says, "to Shiloh with a three year-old heifer." Then the double offering occurred: one was irrational, a heifer, the other rational; while the priest sacrificed the former, the woman offered the latter - or, rather, the woman's sacrifice was better than the sacrifice the priest offered. She was, in fact, a priestess in her very being, imitating the patriarch Abraham and rivaling him for preeminence: whereas he took his son and descended, she let hers stay permanently in the temple - or, rather, he also made the offering in a broad sense; be sure to focus, not on the fact that he took no life, but on the fact that he saw to its completion in his will. Do you see the woman rivaling the man? do you see there was no obstacle on the part of nature to her emulating the patriarch.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 102 (2003), Robert C. Hill translator.

John Chrysostom: Prayer is Free & Every Old Testament Story was Written for Us

Let us therefore not be negligent or dilatory, even if we are needy and have fallen victim to extreme destitution. Money does not have to be laid down for us to establish our neediness: this physician requires no payment in cash - only tears, prayers and faith. If you come to him with these, you will receive all that you ask, and will go off in complete happiness. This we can learn from many sources, not least from this woman: though she did not lay out gold and silver, only prayer, faith and tears, she received what she asked and so took her leave. So let us not consider the story to be of no advantage to us: "these things were written down to instruct us on whom the ends of the ages have fallen," Scripture says, remember. Instead, let us get close to her and learn how the complaint was removed, and after its removal what she then did, and to what use she put the gift given by God.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 99 (2003), Robert C. Hill translator.

John Chrysostom: Prayer Can Be Made to God Without Intermediary

You, woman, on the contrary, are not on the point of taking a voyage across the seas, or of shifting to foreign parts, or of undergoing any such hardship. Why mention foreign parts? Without even having to set foot over the threshold of your house, you are able to consult your physician in your room and speak to him without an intermediary on any topic you please ("I am a God nearby," he says, remember, "and not a God far off"), and yet do you delay and hesitate? What excuse will you have? what allowance will be made for you when, though capable of finding on all sides a simple and easy release from the evils besetting you, you are slothful and forfeit your own salvation? This physician, after all, can cure not only childlessness but also any kind of ailment at all both of soul and of body, should he so wish. And the hardship, travel, expense and intermediaries, but that he performs the cure even without pain: he does not put a stop to the problem by iron and fire, as the medical fraternity do; instead, he has only to nod, and all the depression, all the pain and the whole complaint recedes and disappears.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 98-99 (2003), Robert C. Hill translator.

John Chrysostom: Pagans Pray with Many Words - Christians with Many Repetitions

But how is it that the text says that "she continued" her prayer? Surely the woman's length of prayer was short, for one thing: she did not reach to drawn-out expressions nor extend her supplication to great length; rather, the words she uttered were short and sweet. "Adonai Kyrie Elohi Sabaoth, if you will only look upon the lowliness of your handmaid and remember me, not forget your handmaid and give your handmaid a male child, I will give him as a gift before you til the day of his death. He will not drink wine or strong drink, and iron will not reach his head." What sort of lengthy words are these? So why did he suggest it in saying, "She continued"? She kept saying the same thing over and over again, and did not stop spending a long time with the same words. This, at any rate, is the way Christ bade us pray in the Gospels: telling the disciples not to pray like the pagans and use a lot of words, he taught us moderation in prayer to bring out that being heard comes not from the number of words but from the alertness of mind. So how is it, you ask, that if our prayers must be brief, he told them a parable on the need to pray always, namely the one about the widow who by the constancy of her request wore down the cruel and inhumane judge, who had fear neither of God nor of men, by the persistence of her appeal? And how is it that Paul exhorts us in the words, "Persevere in prayer," and again, "Pray without ceasing"? I mean, if we must not reach to lengthy statements, and must pray constantly, one command is at variance with the other. It is not at variance, however - perish the thought; it is quite consistent: both Christ and Paul bade us make brief and frequent prayers at short intervals. You see, if you extend your prayers to great length without paying much attention in many cases, you would provide the devil with great security in making his approach, tripping you up and distracting your thoughts from what you are saying. If, on the other hand, you are in the habit of making frequent prayers, dividing all your time into brief intervals with your frequency, you would easily be able to keep control of yourself and recite the prayers themselves with great attention. This, in fact, is what she also did, not reaching to long-winded expressions, but unceasingly making her approach to God at frequent intervals.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 2, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 85-86 (2003), Robert C. Hill translator.

John Chrysostom: Both Sexes of Children a Complete Joy

After God had accepted him, remember, he repaid her with another child - or, rather, not one, or two, or three, or four only, but even many more. Scripture says, "The barren woman bore seven children," and the interest surpassed the giving a small return on the principal, he makes a return many times the amount. Instead of giving her only girls, he made her offspring a blend of both sexes so that her joy would be complete.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 2, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 84-85 (2003), Robert C. Hill translator.

John Chrysostom: Hannah's Precious Cargo

The fear of God, in fact, like a steersman seated at the tiller, persuaded her to see out the billows in a noble fashion, and did not cease steering her soul until he brought to the safe haven the vessel loaded with cargo, the womb bearing its precious treasure. She was carrying, of course, not gold or silver, but a prophet and priest; the sanctification of her womb was twofold, being pregnant with such a child, and receiving the beginning of pregnancy both from prayer and from grace above. Now, it was not only that the cargo was baffling and remarkable: the manner of commerce proved even more baffling. I mean, she did not sell it to people, neither to merchants nor to pedlars; instead, once she unloaded it from the vessel she offered it for sale to God, and she made as great a profit as was fitting for her to make as one who had dealings with God. After God had accepted him, remember, he repaid her with another child - or, rather, not one, or two, or three, or four only, but even many more.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 2, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 84 (2003), Robert C. Hill translator.

John Chrysostom: Barrenness Even More Intolerable in the Old Testament

Blessed is she, therefore, even on on this account, not for being a mother, but for becoming one after not being one: while the former is a common attribute of nature, the latter was the woman's commendable achievement. While she is blessed, therefore, even for those pangs, she is no less blessed also on account of everything before the pangs. I mean, you are all assuredly aware, women and men both, that nothing could be more intolerable for a woman than childlessness; even if she experienced satisfaction in countless other ways, she would never be rid of the pain coming to her from this affliction. Yet if it is so intolerable these days when we are called to much higher values and are on our way to heaven, when no thought for present realities affects us, and instead we are preparing ourselves for a different life and the esteem for virginity is high, think of how great an affliction the matter was considered in those days when there was not the slightest hope of a future nor any conception of it by people of olden times, and instead they did everything with an eye to present realities, and being barren and childless was a sort of curse and death sentence.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 2, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 83 (2003), Robert C. Hill translator.

John Chrysostom: Pre-Marital Fornication Leads to Adultery

What happens these days, at any rate, is not marriage but business dealings and partying: when the young are corrupted even before marriage, and after marriage still have eyes for another woman, what good is marriage, tell me? So the punishment is greater, the sin unpardonable, when despite his wife living with him he is unfaithful to her and commits adultery. I mean, after marriage, even if the one who corrupts the married man is a prostitute, it is a case of adultery. Now, this happens, and they betake themselves to women who are whores, because they did not practice self-control before marriage. This is the source of fights, abuse, broken homes and daily squabbles; this is the source of the love for one's wife waning and dying, since association with the prostitutes puts an end to it. But if he learns to practice self-control, he will consider his wife more desirable than anyone, will look upon her with great favor, maintain harmony with her, and where there is peace and harmony, all good things will come to that house.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 81 (2003), Robert C. Hill translator.

John Chrysostom: Abstinence from Wine a Risk for Infants

"He will not drink wine or strong drink," it says. She did not entertain within herself the thoughts, What effect will the drinking of water have on him when is of tender years? What if he falls ill? What if he dies, falling victim to some severe illness? Instead, considering that the one who gave him would be able personally to provide for good health, she set him on course for holiness from the very cradle and birth, casting everything onto God; her womb containing a prophet, bearing a priest and carrying a live offering, a living offering, was sanctified before birth.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 79 (2003), Robert C. Hill translator.

John Chrysostom: Not So Good at Hebrew

Let us listen also to the words themselves and this beautiful supplication. "She wept and lamented, and directed her prayer to the Lord in the words, Adonai Kyrie Elohi Sabaoth." Fearsome words, fit to terrify. The historian was right not to translate them into our language: his ability did not suffice to turn them into the Greek tongue.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 77 (2003), Robert C. Hill translator.

N.B. Contrary to Chrysostom's comments, Kyrie is the Greek word "Lord" which is the translation of "Adonai," and the expression "Elohi Sabaoth" means "God of Hosts," (taken together, "Lord God of Hosts") as it is also found in 1 Samuel 17:45, where only the word "Sabaoth" (of hosts) is transliterated. Elsewhere in the LXX (for example, in 2 Samuel 5:10 and 7:8, 25, and 27) the word Sabaoth is translated by the Greek word παντοκράτωρ ("mighty" or "omnipotent").

John Chrysostom: Barrenness not Wife's Fault

I mean, you all doubtless understand that childlessness is intolerable to wives particularly for their husbands' sake: many people are so unreasonable in their attitude as to rebuke their wives when they do not have children, not realizing that having children has its origins on high, in God's providence, and it is not the nature of a wife or sexual intercourse or anything else that is solely responsible for it. Yet even though they at least accept that they are wrong to rebuke them, they often reproach and reject them, and find no satisfaction in relating to them.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 74-75 (2003), Robert C. Hill translator.

John Chrysostom: Wait on Providence

Let us not take this with a grain of salt; instead, let us learn also from this the highest values, and when we fall foul of some disaster, even if we are suffering grief and pain, even if the trouble seems insupportable to us, let us not be anxious or beside ourselves, but wait on God's providence. He is well aware, after all, when is the time for what is causing us depression to be removed - which is what happened in her case as well. It was not out of hatred, in fact, nor of revulsion that he closed her womb, but to open to us the doors on the values the woman possessed, and for us to espy the riches of her faith and realize that he rendered her more conspicuous on that account.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 74-75 (2003), Robert C. Hill translator.

John Chrysostom: Motherhood means Raising not just Bearing Children

For you to learn that it is not the bearing of children that makes a mother, and that the reward does not come from that, Paul spoke in similar terms elsewhere in talking of a widow, "If she raised children." He did not say, If she bore children, but "If she raised children:" one thing comes from nature, the other from free will. Hence in saying here as well, "She will be saved through child-bearing," he did not stop at that point, but in his wish to bring out that it is not bearing children but raising children well that brings us this reward, he went on, "If they continue in faith, in love and in holiness along with self-control." What he means is this: You will then receive a great reward if those begetting the children continue in faith, in love, and in holiness. So if you bring them up to these things, if you encourage them, if you teach them, if you advise them, a great reward for this care will be laid up for you with God. Let not women, therefore, consider it beyond them to care for both the girls and the boys. Gender made no difference in these instances, note: he simply said in the one case, "If she raised children," and in the other, "If they continue in faith, in love, and in holiness." And so care is to be taken by us of both lots of children, and especially by the women, to the extent that they also stay at home more. After all, traveling, public affairs and business in town often falls to the husbands, whereas the wife enjoys exemption from all such concerns and would be in a position to look after the infants more easily, enjoying much free time as she does.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 72-73 (2003), Robert C. Hill translator.

John Chrysostom: Gain of Child-rearing Exceeds Pain of Pregnancy and Labor

How great a mark of providence is this, tell me, both the command to love and the imposition of the norm for affection, and as well the provision of a reward for good upbringing? I mean, for proof that a reward is available, not only for husbands but also for wives, listen to how Scripture, in many places addresses the latter about these things, and no less the latter than the husbands. Paul, remember, after saying, "The woman was deceived and became the transgressor," went on, "But she will be saved though childbearing." Now, what he means is something like this: Are you disappointed that the first woman committed you to the pangs and labor of childbirth and a long period of gestation? Do not be troubled: you are not subjected to hardship from birth-pangs and labor to the extent of the gain you receive, if you so wish, in making the rearing of children an occasion of virtuous actions. I mean, the children being born, provided they receive proper care and are brought up to virtue by your attention, prove a basis and occasion of complete salvation for you; and in addition to your own virtuous acts you will receive a great reward for your care of them.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 72-73 (2003), Robert C. Hill translator.

John Chrysostom: A Third Branch of General Revelation: Parents

Along with these two [Creation and Conscience], however, the sermon showed you also a third teacher given in addition by the providence of God, no longer voiceless like the former ones; instead, by word, exhortation and advice it controls our free will. What is this? The parents assigned to each of us: God caused us to be loved by our parents for this reason, that we might have mentors in virtue. You see, he does not make fathers only for having children but also for instructing them properly, nor cause mothers to give birth to children but to nourish them properly.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 71 (2003), Robert C. Hill translator.

John Chrysostom: General Revelation in Creation and Conscience

So one way to knowledge of God is through the whole of creation; another, not inferior, is the way of conscience, which we on that occasion developed at great length, showing how the knowledge of things that are good and things that are not is acquired by us automatically, and how conscience inspires us with this interiorly. These two, in fact, have been our teachers from the beginning -- creation and conscience: without either of them uttering a word, they taught human beings in silence, creation making an impression on the observer through vision and leading the observer of everything to the marvel of its maker, conscience inspiring us within and suggesting all that has to be done, so that through the visible aspect we grasp his power and the verdict he delivers. That is to say, whenever it accuses sin on the inside, it suffuses the countenance outside, and fills us with deep regret. Again, it renders us pale and timid when we are caught in something shameful; and while we do not hear a word, we perceive the irritation happening within from the external aspect.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 70-71 (2003), Robert C. Hill translator.

John Chrysostom: General Revelation in Creation in Providence

So what was our theme? We studied the question as to how from the beginning God showed providence for our race, and how he gave us useful lessons, without there being any writing or any gift of the Scriptures; and we brought out the fact that he guided us to knowledge of him through discernment of creation.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 68 (2003), Robert C. Hill translator.

John Chrysostom: Love Fasting Like a Good Wife

Calling all this to mind, recall those days [of peace and fasting] we long for. If you are on the point of laying the table, take the food while remembering this, and you will never be in a position to fall into drunkenness; instead, just as a man with a wife who is steady, self-controlled and a free spirit, with whom he is on fire with love, would not even in her absence be attracted to an immoral and corrupt woman, desire for his wife preoccupying his mind and not allowing a different love to gain entrance, just so is it the case both with fasting and drunkenness. If, then, we were to remember the free and self-controlled woman, on the one hand, we would on the other elude with great ease the common prostitute, mother of all indecency - I refer to drunkenness - the desire for fasting repelling her shamelessness more sharply than any hand.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 66-67 (2003), Robert C. Hill translator.

John Chrysostom: Fasting not Obligatory and Scheduled Fasting

I say this, not to oblige you to fast, but to persuade you not to give way to luxurious living nor behave like most human beings -- if in fact one ought to give the name human beings to those living in such a mean-spirited way, who like people released from their bonds and freed from some harsh prison say to one another, We have finally come to the end of the awful ocean of fasting. Others with less gumption than these are even in dread of the Lent to come. This comes about from giving themselves up to luxurious living all the remaining time, to prodigality and drunkenness. If on the contrary we too care to live a steady and modest life all the other days of the year, we would long for fasting when it had gone, and with deep satisfaction would welcome it when it was due to come around.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 65-66 (2003), Robert C. Hill translator.

John Chrysostom: Scriptures Remove All Doubt that Confession to God is Sufficient

I mean, if your enemy reproaches you for a sin which your conscience acknowledges, and you sigh bitterly and beseech God, you have immediately set all sin aside. Surely there is nothing more blessed than that? what easier way is there for achieving freedom from sins? In case, however, you think we are simply leading you on, I shall provide testimony on this from the divine Scriptures for you to be no longer in any doubt.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on David and Saul, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 46-47 (2003), Robert C. Hill translator.

John Chrysostom: Man's Free Will Tamable

For you to learn also from what happens in our day, however, that it is possible, if we are willing, to reconcile every person bearing hostility to us, what could be fiercer than a lion? Yet people tame it, skill gets the better of nature, and the beast that is more ferocious and more kingly than all others becomes milder than any sheep and moves through the marketplace causing terror to no one. So what excuse do we have, what pretext, for taming wild beasts but claiming people cannot be placated or brought to be well disposed to us? Actually, ferocity belongs to the beast by nature; so when we prevail over nature, what excuse will we have for claiming free will cannot be corrected?

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on David and Saul, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 44 (2003), Robert C. Hill translator.