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.

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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.