God's Will Decides Morality

What is done in accordance with God's will is the best of all things even if it seems to be bad. What is done contrary to God's will and decree is the worst and most unlawful of things--even if men judge that it is very good. Suppose someone slays another in accordance with God's will. This slaying is better than any loving-kindness. Let someone spare another and show him great love and kindness against God's decree. To spare the other's life would be more unholy than any slaying. For it is God's will and not the nature of things that makes the same actions good or bad. Fathers of the Church (vol. 68), St. John Chrysostom, Discourses Against Judaizing Christians, translated by Paul W. Harkins, Discourse IV, section I, paragraph 6 (p. 74)

Circumcision's Relation to Baptism - Paul W. Harkins regarding Chrysostom and Aphrahat

But someone might say: "Is there so much harm in circumcision that it makes Christ's whole plan of redemption[fn9] useless?" Yes, the harm of circumcision is as great as that, not because of its own nature but because of your obstinacy. FN9: Redemption is based on Christ's Incarnation; we participate in it by baptism, not circumcision. Cf. ACW 31.161-62, 232, 328. To accept circumcision is to embrace the Old Law in its entirety; but God has rejected the Old Covenant, and what God has rejected can no longer be good or useful because it is now contrary to his will. Aphrahat, the first great father of the Iranian Church and a contemporary of Chrysostom, also maintained that circumcision never had any salvific value except where combined with faith, and Israel was unfaithful, as the prophets themselves contended. See J. Neusner, "The Jewish-Christian Argument in Fourth-Century Iran: Aphrahat on Circumcision, the Sabbath, and the Dietary Laws," Journal of Ecumenical Studies 7 (1970) 282-90. The Fathers of the Church, vol. 68, St. John Chrysostom, Discourses Against Judaizing Christians, translated by Paul W. Harkins, Discourse II, section (6), p. 37.

Rhetorical Flourishes describing the Lord's Supper compared to the Passover - Chrysostom

Do you not see that their Passover is the type, while our Pasch is the truth? Look at the tremendous difference between them. The Passover prevented bodily death, whereas the Pasch quelled God's anger against the whole world; the Passover of old freed the Jews from Egypt, while the Pasch has set us free from idolatry; the Passover drowned the Pharaoh, but the Pasch drowned the devil; after the Passover came Palestine, but after the Pasch will come heaven. Fathers of the Church, St. John Chrysostom, Discourses Against Judaizing Christians, translated by Paul W. Harkins, Discourse III, section VI, paragraph 7 (pp. 68-69)

Justification by Faith (Not Works) - the Lord's Supper as Our Sacrifice - Subjective Celebration of the Lord's Supper - Chrysostom

But why do I speak of fasting and the observance of special days? Paul continued to observe the Law and to endure many a toil; he patiently put up with many journeys and hardships; he surpassed all his contemporaries in the exact observance of that way of life. But after he achieved the heights of that life and came to realize that he was doing all this for his own hurt and destruction, he immediately changed. He did not say to himself: "What is this? Am I to lose the reward for this great zeal of mine? Am I to waste all this work?" Rather he was the quicker to change for the very reason that he might continue to suffer that loss. He scorned justification by the Law so that he might receive the justification of faith. And so he loudly proclaimed: "The things that were gain to me I have counted as loss for Christ." And Christ said: "If you offer your gift at the altar, and there you remember that your brother has anything against you, go first and be reconciled to your brother and then come and offer your gift." What do you mean? If your brother has something against you, Christ does not permit you to offer your sacrifice until you are reconciled to your brother. When you have the whole Church and so many Fathers against you, do you have the hardihood to dare to approach the divine mysteries before you put aside that unseemly enmity? Since this is the way you feel, how could you celebrate the Pasch? Fathers of the Church, St. John Chrysostom, Discourses Against Judaizing Christians, translated by Paul W. Harkins, Discourse III, section VI, paragraphs 2-3 (p. 67)

Subjective Celebration of the Lord's Supper - Chrysostom

If you approach the altar on the very day of the Sabbath and your conscience be bad, you fail to share in the mysteries and you leave without celebrating the Pasch. But if you wash away your sins and share in the mysteries today, you do celebrate the Pasch in precisely the proper way. Fathers of the Church, St. John Chrysostom, Discourses Against Judaizing Christians, translated by Paul W. Harkins, Discourse III, section V, paragraph 2 (p. 63)

No Christian Duty of Festival Days - Chrysostom

When he said "As often as," (1 Corinthians 11:26) Paul gave the right and power to decide this to those who approach the mysteries, and freed them from any obligation to observe the festival days. Fathers of the Church, St. John Chrysostom, Discourses Against Judaizing Christians, translated by Paul W. Harkins, Discourse III, section IV, paragraph 2 (p. 59)