Sophia Scriptura

Homilies on John 1.1–1.4

John Chrysostom · Homilies on John · ca. 390 · Antioch · 4 passages

Greek text: PG 59.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 14 (1889).

Chapter 1

1.1PG 59

Οἱ τῶν ἀγώνων τῶν ἔξωθεν θεαταὶ ὅταν τινὰ γενναῖον σιν ἅπαντες ὥστε ἰδεῖν αὐτοῦ τὰ παλαίσματα, καὶ τὴν ἀθλητὴν καὶ στεφανίτην ποθὲν ἥκοντα μάθωσι, συντρέχου- τέχνην καὶ τὴν ἰσχὺν ἅπασαν " καὶ ἴδοις ἂν ὁλόχλτιρον θέἃ- τὸ ρὸν μυριάδων τολλονν πάντας ἐκεῖ καὶ τοὺς τοῦ σὼμ τὴς αν, υς τῆς διανοίας συντεῖ ὀυ ως μηδὲν αὐτοὺς τῶν γινομένων παραδραμεῖν. Καὶ μουσικὸς δὲ εἴ τις θαυμαστὸς ἐπιδημήσειε, πάλιν ὁμοίως οἱ αὐτοὶ 8 δὴ οὗτοι πληροῦσ! τὸ θέατρον, καὶ πάντα ἀφέντες τὰ ἐν χερσὶν, ἀναγκαῖα πολλάκις ὄντα καὶ κατεπείγοντα, ἀναθάντες κάθηνται, μετὰ πολλῆς τῆς σπουδῆς ν τῶν ᾧδῶν καὶ τῶν κρουμάτων ἀκούοντες. καὶ τὴν ἀμφοτέρων βακανίζοντες συμφωνίαν. Καὶ ταῦτα μὲν οἱ πολλοί. Οἱ δὲ ῥητορικῶν ἔμπειροι λόγων, καὶ αὐτοὶ πάλιν ἐπὶ τῶν σοφιστῶν τὸ αὐτὸ τοῦτο πράττουσιν. Ἔστι γὰρ καὶ [2] πούτοις θέατρα, καὶ ἀκροαταὶ, καὶ κρότοι“, καὶ ψόφος, καὶ βάσανος τῶν λεγομένων ἐσχάτη. Εἰ δὲ ῥηταριχῶν αὐλητιχῶν τε καὶ ἀθλητιχῶν ἀνδρῶν, τῶν μὲν θεαταὶ, τῶν δὲ ὁμοῦ θεωρηταὶ καὶ ἀχρηοαταὶ μετὰ τοσαύτης κάθηνται τῆς προθυμίας " πόσην ἡμῖν καὶ σπουδὴν ἃ καὶ προθυμίαν ἂν εἴητε δίκαιοι παρασχεῖν, οὐκ αὐλητιχοῦ τινος, οὐδὲ σοφιστιχοῦ νῦν εἰς ἀγῶνα καθιέντος, ἀλλ᾽ ἀνδρὸς ἀπὸ τῶν οὐρανῶν φθεγγομένου, καὶ 6 βροντῆς λαμπροτέραν ἀφιέντος φωνήν; Πᾶσαν γὰρ τὴν οἶκουμένην ἐπέσχε, καὶ χατέλαδε, καὶ ἐνέπλησε τῇ βοῇ, οὗ τῷ μέγα ἀναχραγεῖν, ἀλλὰ τῷ μετὰ τῆς θείας χάριτος κινῆσαι τὴν γλῶτταν. Καὶ τὸ δὴ θαυμαστὸν, ὅτι οὕτω μεγάλη οὖσα ἡ βοὴ, οὐκ ἔστι τραχεῖά τις, οὐδὲ ἀηδὴς, ἀλλὰ πάσης μουσικῆς ἁρμονίας ἡδίων καὶ ποθεινοτέρα, καὶ θέλξαι ἐπισταμένη πλέον " καὶ πρὸς τούτοις ἅπασιν ἁγιωτάτη καὶ φριχωδεστάτη ἴ, καὶ τοσούτων γέμουσα ἀποῤῥήτων, καὶ τοσαῦτα χομίζουσα ἀγαθὰ, ἃ τοὺς μετὰ οὖκ ἕνε λοιπὸν ἀνθρώπους εἶναι, οὐδὲ ἐπὶ τῆς γῆς μένειν, ἀλλ᾽ ἀνωτέρω πάντων ἑστάναι τῶν βιωτικῶν, καὶ πρὸς πὴν ἀγγελικὴν μεθαρμοσαμένους λῆξιν, καθάπερ τὸν οὐρανὸν, οὕτω τὴν γῆν οἰκεῖν "Ὁ γὰρ τῆς βροντῆς υἱὸς, ὁ ἀγαπητὸς τοῦ Χριστοῦ, ὁ στῦλος τῶν κατὰ τὴν οἶκουμένην Ἐχκχλησιῶν, ὁ τὰς κλεῖς ἔχων τοῦ οὐρανοῦ, ὁ τὸ ποτήριον τοῦ Χριστοῦ πιὼν, καὶ τὸ βάπτισμα βαπτισθεὶς, ὁ κατακλιθεὶς ἐπὶ τὸ στῆθος τὸ Δεσποτικὸν μετὰ παῤῥνσίας πολλῆς, οὗτος ἡμῖν εἰσέρχεται νῦν" οὐ δρᾶμα ὑποκρινόμενος, οὐδὲ προστωπείῳ κρύπτων τὴν κεφαλὴν ( οὐ γὰρ τοιαῦτα ἐρεῖ), οὐδὲ ἐπ᾽ ὀχρίδαντος οὐδὲ ὀρχήστραν τῷ ποδὶ χαταχρούων, οὐδὲ ἐσθῆτι κεκοσμημένος χρυσῇ " ἀλλ᾽ εἰσέρχεται στολὴν ἔχων ἀμήχανον ἔχουσαν κάλλος. Τὸν γὰρ Χριστὸν ἐνδεδυμένος ἡμῖν φανεῖται, τοὺς πόδας ὑποδεδεμένος τοὺ; ὡραίους ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης, τὴν ζώνην οὐ περὶ τὸ στῆθος ἔχων, ἀλλὰ περὶ τὴν ὀσφύν " οὐκ ἀπὸ δέρματος φοινιχοῦ, οὐδὲ ἄνωθεν ἡλειμμένην χρυτῷ (᾿, ἀλλ' ἀπὸ τῆς ἀληθείας ἐξυφασμένην καὶ συγκειμένην αὐτῆς. Οὗτος ἡμῖν φανεῖται νῦν, οὐκ ὑπόκρισιν ἔχων “ οὐδὲ γὰρ ὑπόχρισι; παρ᾽ αὐτῷ, οὐδὲ πλάσμα καὶ μῦθος" ἀλλὰ γυμνῇ τῇ κεφαλή γυμνὴν ἀπαγγέλλει τὴν ἀλήθειαν " οὐκ ἕτερος μὲν ὧν, ἕτερα δὲ περὶ αὐτοῦ τοὺς ἀκούοντας πείθων τῷ σχήματι, τῷ βλέμματι, τῇ φωνῇ " οὐκ ὀργάνων ὃ πρὸς τὴν ἀπαγγελίαν δεόμενος, οἷον κιθάρας ἣ λύρας, ἢ τινος τῶν τοιούτων ἑτέρου " ἀλλὰ πάντα τῇ γλώττῃ ἐργάζεται, παντὸς μὲν χιθαριστοῦ, πάτης δὲ μουσικῆς ἠδίω καὶ χρησιμωτέραν φωνὴν ἀφιείς. Ἔστι δὲ αὐτῷ προσχήνιον μὲν, ὁ οὐρανὸς ἅπας " θέατρον δὲ, ἡ οἰκουμένη - θεαταὶ δὲ καὶ ἀκροαταὶ, πάντες ἄγγελοι, καὶ ἀνθρώπων ὅτοιπερ ἄγγελοι τυγχάνουσιν ὄντες, ἣ καὶ γενέσθαι ἐπιθυμοῦσιν. Οὗτοι γὰρ μόνοι [5] ταύτης ἀχριδῶς ἐπακοῦσαι δύναιντ᾽ ν τῆς ἁρμονίας, καὶ ἐπὶ ἃ τῶν ἔργων αὐτὴν ἐπιδείξασθαι, καὶ ἀχρηατὰς εἶναι, οἵους εἶναι χρή. Ὡς οἵ γε ἄλλοι πάντες, καθάπερ τὰ παιδία τὰ μικρὰ, ἀκούουσι μὲν, οὐκ ἴσασι δὲ ἄπερ ἀκούουσιν, ἀλλὰ περὶ πλαχοῦντας ἑπτόηνται καὶ ἀθύρματα παιδικά" οὕτω δὴ καὶ οὗτοι Ὑελῶντες, τρυφῶντες, καὶ πλούτῳ, καὶ δυναστείᾳ, καὶ τῇ γαστρὶ ζῶντες, ἀκούουσι μὲν ἔσθ᾽ ὅτε τῶν εἷρημένων, μέγα δὲ οὐδὲν οὐδὲ ὑψηλὸν ἐπὶ τῶν ἔργων ἐνδείκνυνται, τῷ καθάπαξ τῇ πλινθείᾳ καὶ τῷ πηλῷ προσηλοῦν ἑαυτούς. Τούτῳ τῷ ἀποατόλῳ αἱ ἄνωθεν δυτῆς ψυχῆς καὶ τὴν σύνεσιν, καὶ τὴν ὥραν τῆς ἀρετῆς, δι᾽ ἧς καὶ αὐτὸν δ᾽ ἐπεσπάσατο τὸν Χριστὸν, καὶ τὴν πνευματικὴν εἴληφε χάριν. Καθάπερ γάρ τινα λύραν εὐάρμοστον καὶ λιθοχόλλητον χρυσαῦς ἔχουσαν φθόγγους, οὕτω τὴν αὑτοῦ παρασκευάσας ψυχὴν, ἔδωνε δι᾽ αὐτῆς μέγα τι καὶ ὑψηλὸν ἐνηχῆσαι τῷ Πνεύματι.

Hoi tōn agōnōn tōn exōthen theatai hotan tina gennaion sin hapantes hōste idein autou ta palaismata, kai tēn athlētēn kai stephanitēn pothen hēkonta mathōsi, syntrechou- technēn kai tēn ischyn hapasan " kai idois an holochltiron thea- to ron myriadōn tollonn pantas ekei kai tous tou sōm tēs an, ys tēs dianoias syntei ou ōs mēden autous tōn ginomenōn paradramein. Kai mousikos de ei tis thaumastos epidēmēseie, palin homoiōs hoi autoi 8 dē houtoi plērous! to theatron, kai panta aphentes ta en chersin, anankaia pollakis onta kai katepeigonta, anathantes kathēntai, meta pollēs tēs spoudēs n tōn hǭdōn kai tōn kroumatōn akouontes. kai tēn amphoterōn bakanizontes symphōnian. Kai tauta men hoi polloi. Hoi de rhētorikōn empeiroi logōn, kai autoi palin epi tōn sophistōn to auto touto prattousin. Esti gar kai [2] poutois theatra, kai akroatai, kai krotoi“, kai psophos, kai basanos tōn legomenōn eschatē. Ei de rhētarichōn aulētichōn te kai athlētichōn andrōn, tōn men theatai, tōn de homou theōrētai kai achrēoatai meta tosautēs kathēntai tēs prothymias " posēn hēmin kai spoudēn ha kai prothymian an eiēte dikaioi paraschein, ouk aulētichou tinos, oude sophistichou nyn eis agōna kathientos, all᾽ andros apo tōn ouranōn phthengomenou, kai 6 brontēs lamproteran aphientos phōnēn? Pasan gar tēn oikoumenēn epesche, kai chatelade, kai eneplēse tę̄ boę̄, hou tǭ mega anachragein, alla tǭ meta tēs theias charitos kinēsai tēn glōttan. Kai to dē thaumaston, hoti houtō megalē ousa hē boē, ouk esti tracheia tis, oude aēdēs, alla pasēs mousikēs harmonias hēdiōn kai potheinotera, kai thelxai epistamenē pleon " kai pros toutois hapasin hagiōtatē kai phrichōdestatē i, kai tosoutōn gemousa aporrhētōn, kai tosauta chomizousa agatha, ha tous meta ouk hene loipon anthrōpous einai, oude epi tēs gēs menein, all᾽ anōterō pantōn hestanai tōn biōtikōn, kai pros pēn angelikēn metharmosamenous lēxin, kathaper ton ouranon, houtō tēn gēn oikein "Ho gar tēs brontēs huios, ho agapētos tou Christou, ho stylos tōn kata tēn oikoumenēn Echkchlēsiōn, ho tas kleis echōn tou ouranou, ho to potērion tou Christou piōn, kai to baptisma baptistheis, ho kataklitheis epi to stēthos to Despotikon meta parrhnsias pollēs, houtos hēmin eiserchetai nyn" ou drama hypokrinomenos, oude prostōpeiǭ kryptōn tēn kephalēn ( ou gar toiauta erei), oude ep᾽ ochridantos oude orchēstran tǭ podi chatachrouōn, oude esthēti kekosmēmenos chrysę̄ " all᾽ eiserchetai stolēn echōn amēchanon echousan kallos. Ton gar Christon endedymenos hēmin phaneitai, tous podas hypodedemenos tou? hōraious en hetoimasią tou Euangeliou tēs eirēnēs, tēn zōnēn ou peri to stēthos echōn, alla peri tēn osphyn " ouk apo dermatos phoinichou, oude anōthen hēleimmenēn chrytǭ (᾿, all' apo tēs alētheias exyphasmenēn kai synkeimenēn autēs. Houtos hēmin phaneitai nyn, ouk hypokrisin echōn “ oude gar hypochrisi? par᾽ autǭ, oude plasma kai mythos" alla gymnę̄ tę̄ kephalē gymnēn apangellei tēn alētheian " ouk heteros men hōn, hetera de peri autou tous akouontas peithōn tǭ schēmati, tǭ blemmati, tę̄ phōnę̄ " ouk organōn ho pros tēn apangelian deomenos, hoion kitharas hē lyras, ē tinos tōn toioutōn heterou " alla panta tę̄ glōttę̄ ergazetai, pantos men chitharistou, patēs de mousikēs ēdiō kai chrēsimōteran phōnēn aphieis. Esti de autǭ proschēnion men, ho ouranos hapas " theatron de, hē oikoumenē - theatai de kai akroatai, pantes angeloi, kai anthrōpōn hotoiper angeloi tynchanousin ontes, hē kai genesthai epithymousin. Houtoi gar monoi [5] tautēs achridōs epakousai dynaint᾽ n tēs harmonias, kai epi ha tōn ergōn autēn epideixasthai, kai achrēatas einai, hoious einai chrē. Hōs hoi ge alloi pantes, kathaper ta paidia ta mikra, akouousi men, ouk isasi de aper akouousin, alla peri plachountas heptoēntai kai athyrmata paidika" houtō dē kai houtoi Hyelōntes, tryphōntes, kai ploutǭ, kai dynasteią, kai tę̄ gastri zōntes, akouousi men esth᾽ hote tōn heirēmenōn, mega de ouden oude hypsēlon epi tōn ergōn endeiknyntai, tǭ kathapax tę̄ plintheią kai tǭ pēlǭ prosēloun heautous. Toutǭ tǭ apoatolǭ hai anōthen dytēs psychēs kai tēn synesin, kai tēn hōran tēs aretēs, di᾽ hēs kai auton d᾽ epespasato ton Christon, kai tēn pneumatikēn eilēphe charin. Kathaper gar tina lyran euarmoston kai lithochollēton chrysaus echousan phthongous, houtō tēn hautou paraskeuasas psychēn, edōne di᾽ autēs mega ti kai hypsēlon enēchēsai tǭ Pneumati.

Those who watch the contests of the outside world, when they learn that some noble athlete, a winner of crowns, has arrived from somewhere, all run together to see his wrestling and all his skill and strength; and you may see the whole theater, crowded with many thousands, every one of them straining the eyes of the body and the eyes of the mind toward that spot, so that nothing that happens may escape them. And again, if some marvelous musician comes to town, these same people fill the theater once more; leaving everything they have in hand, often necessary and pressing business, they go up and sit, listening with great attention to the singing and the playing, and testing how well the two agree. So much for the many. Those experienced in rhetoric do the very same with the sophists; for they too have theaters, and audiences, and applause, and din, and the most exacting scrutiny of what is said. Now if people sit with such eagerness in the case of orators, flute players, and athletes, watching the one and both watching and hearing the others, how much attention and eagerness would you rightly give to us, when it is not some flute player or sophist who now steps into the contest, but a man speaking from heaven and uttering a voice clearer than thunder? For he has reached over the whole inhabited world, seized it, and filled it with his cry, not by shouting loudly, but by moving his tongue with divine grace. And the marvel is that, though the cry is so great, it is not harsh or unpleasant, but sweeter and more longed for than any musical harmony, and better able to charm; and besides all this it is most holy and most awe-inspiring, full of so many secrets, and bringing so many good things, that those who receive and keep them with all eagerness are no longer mere men, nor do they remain on earth, but stand above all the affairs of this life, and, having tuned themselves to the lot of the angels, dwell on earth as though it were heaven.

For the son of thunder, the beloved of Christ, the pillar of the churches throughout the world, who holds the keys of heaven, who drank the cup of Christ and was baptized with his baptism, who reclined on the Master’s breast with great freedom, he it is who now comes in to us; not acting in a play, not hiding his head behind a mask (for he will say nothing of that sort), not mounting the actor’s platform or beating the stage with his foot, nor dressed in a golden costume; but he comes in wearing a robe of indescribable beauty. For he will appear to us having put on Christ, having his feet shod, beautiful, “with the preparation of the gospel of peace,” and his belt not about his chest but about his loins, not made of scarlet leather nor gilded on the outside, but woven and made of truth itself. He will appear to us now, not playing a part (for there is no play-acting with him, no fiction or fable), but with bare head he proclaims the bare truth; not being one person while persuading his hearers by his costume, his look, and his voice that he is another; not needing instruments for his proclamation, such as harp or lyre or anything of that kind, but doing everything with his tongue, and sending forth a voice sweeter and more profitable than any harpist and all music. His stage is the whole heaven; his theater the inhabited world; his spectators and hearers all the angels, and those men who are angels already or long to become so. For these alone can hear this harmony accurately, display it in their works, and be such hearers as they ought to be. All the rest are like little children, who hear but do not know what they hear, being excited about cakes and childish toys; so these too, laughing, living in luxury, living for wealth and power and the belly, sometimes hear what is said, but show nothing great or lofty in their deeds, because they have nailed themselves once for all to brick-making and clay. Beside this apostle stand the powers from above, [marveling at the beauty] of his soul, his understanding, and the bloom of his virtue, by which he drew Christ himself to him and received spiritual grace. For he made his soul ready like a well-tuned lyre, set with jewels and with strings of gold, and gave it to the Spirit to sound through it something great and lofty.

Mark 3:17 (allusion, high confidence) · Gal 2:9 (allusion, medium confidence) · Matt 20:22 (allusion, high confidence) · John 13:23 (allusion, high confidence) · Rom 13:14 (echo, medium confidence) · Eph 6:15 (quotation, high confidence) · Eph 6:14 (allusion, high confidence)

Notes and citation

Summary: Chrysostom contrasts the crowds that throng to athletes, musicians and sophists with the far greater attention owed to John the evangelist, the son of thunder, whose voice fills the world.

  • The OCR scrambles several lines in the opening sentences and drops words after “the powers from above” (αἱ ἄνωθεν δυ…τῆς ψυχῆς); the bracketed words are supplied by sense. “Sons of thunder”: Mark 3:17. “Pillar”: Gal 2:9. The cup and the baptism: Matt 20:22–23. Reclining on the Master’s breast: John 13:23, 25. “The preparation of the gospel of peace”: Eph 6:15; the belt of truth: Eph 6:14.

Notes on the original text

  • Digital text corrected (OCR slip; leaked Latin apparatus, marginal note or column marks removed; marginal running note removed; word rejoined across line break): Φ -- 4. → ; Εὐατγελ (οά. Ππορ. → ; τὰ Ἰωάν. τὸν Εὐαγχελιστήν. ὁ Ππορ. Τ00 → ; κχαθιέντος → καθιέντος; οἶκου-μένην → οἶκουμένην; ἃ δὶς πη88 οἱ ϑαν, ΜΟΓ. καὶ σπουδήν ὁπ), 4 Μ55. ρ᾽ υγίτηἱ φθεγγομένου καὶ βοῶντος, καί. ᾿δίἀοπὶ πιδῦοι καὶ φωνῆς λαμπροτέραν. τ Ουϊάλπι οὐκ ὀργάνον, 41} οὐκ ὀργάνῳ, → .

Topics: Scripture and canon

Cite (SBL): Chrysostom, Hom. Jo. 1.1 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-ioannem-1-1) · Report an error

Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 59 (archive.org OCR; homily starts checked against Gaume 1834; corrections logged); compared afterwards with NPNF¹ 14.

1.2PG 59

Ὡς οὖν οὐκέτι τοῦ ἁλιέως, οὐδὲ τοῦ υἱοῦ Ζεβεδαίου, ἀλλὰ τοῦ τὰ βάβη τοῦ Θεοῦ εἰδότος, τοῦ Πνεύματος λέγω, ταύτην ἀναχρουομένου τὴν λύραν, οὕτως ἀνούωμεν. Οὐδὲν γὰρ ἀνθρώπινον ἡμῖν ἐρεῖ, ἀλλ᾽ ἀπὸ τῶν ἀδύσσων τῶν πνευματικῶν, ἅπερ ἂν εἴπῃ, ἀπὸ τῶν ἀποῤῥήτων ἐχείνων, ἃ μηδὲ ἄγγελοι πρὶν ἣ γενέσθαι ἱ ἤδεισαν" Μεθ᾿ ἡμῶν γὰρ δὴ καὶ οὗτοι διὰ τῆς Ἰωάννου φωνῆς, καὶ δι᾽ ἡμῶν ἔμαθον ἅπερ ἔγνωμεν. Καὶ τοῦτο ἐδήλωσεν ἀπόστολος ἕτερος, εἰπών " Ἵνα γγωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις διὰ τῆς Ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Εἰ τοίνυν καὶ ἀρκαὶ καὶ ἐξουσίαι καὶ τὰ Χερουδὶμ καὶ τὰ Σεραφὶμ διὰ τῆς Ἐκκλησίας ἔμαθον ταῦτα, εὔδηλον ὅτι καὶ αὗται μετὰ πολλῆς: τῆς σφοδρότητος περὶ ταύτην ἑσπούδασαν τὴν ἀκρόασιν. Καὶ γὰρ καὶ τούτῳ τετιμήμεθα οὐ μικρῶς, τῷ μεθ᾽ ἡμῶν «οὺς ἀγγέλους μαθεῖν ἅπερ ἢγνόουν " τὸ δὲ χωὶδι' ἡμῶν! οὕπω τέως φημί. Πολλὴν οὖν παρέχωμεν καὶ ἡμεῖς τὴν σιγὴν μετὰ τῆς εὐχοσμίας, μὴ σήμερον μόνον, μηδὲ κατὰ τὴν ἡμέραν ἐν ἧ ἀκούομεν, ἀλλὰ διὰ παντὸς τοῦ βίου " ἐπειδὴ καὶ διὰ παντὸς ἀκούειν αὐτοῦ χαλόν. Εἰ γὰρ τὰ ἐν βασιλείοις γινόμενα ποθοῦμεν εἰδέναι " οἷον, τί εἶπε, τί πεποίηκε, τί βουλεύεται περὶ τῶν ἀρχομένων ὃ βασιλεύων, καίτοι γε πολλάκις οὐδὲν πρὸς ἡμᾶς ὄντα " πολλῷ μᾶλλον ἅπερ ὁ θεὸς εἶπε ποθεινὸν ἀκοῦσαι, καὶ μάλιστα ὅταν ἡμῖν ἅπαντα διαφέρῃκ. Ταῦτα δὲ ἅπαντα μετὰ ἀχριδείας ἡμῖν οὗτος ἐρεῖ, φίλος αὐτοῦ τοῦ βασιλεύοντος ὧν - μᾶλλον δὲ καὶ αὐτὸν ἔχων ἐν ἑαυτῷ λαλοῦντα, καὶ παρ᾽ αὐτοῦ πάντα ἀκούων, ἃ παρὰ τοῦ Πατρὸς ἐκεῖνος " “Ὑμᾶς γὰρ εἴρηκα φίλους, φησὶν, ὅτι πάντα, ἃ ἥκουσα παρὰ τοῦ Πατρός μου, ἐγνώρισα ὑμῖν. “Ὥσπερ οὖν εἴ τινα ἄνωθεν ἐκ τῆς κορυφῆς τοῦ οὐρανοῦ [4] διαχύψαντα ἀθρόον εἴδομεν, καὶ ἐπαγγελλόμενον τὰ ἐκεῖ μετὰ ἀχριθείας ἐρεῖν, πάντες ἂν ἐπεδράμομεν" οὕτω καὶ νῦν διαπεθῶμεν '. Ἐκεῖθεν γὰρ ἡμῖν ὁ ἀνὴρ οὗτης διαλέγεται. Οὐ γάρ ἐστιν ἐκ τοῦ κόσμου τούτου, χαθὡὼς φησι καὶ αὐτὸς ὁ Χριστός" Ὑμεῖς οὐκ ἐστὲ ἐκ τοῦ κόσμου τούτου" καὶ τὺν Παράκλητον ἔχει φθεγγόμενον ἐν ξαυτῷ σὺν πανταχοῦ παρόντα, τὸν οὕτως ἀχριδῶς εἰδότα τὰ τοῦ Θεοῦ, ὡς τὰ ἑαυτῆς οἶδεν ἡ τῶν ἀνθρώπων ψυχή τὸ Ἰϊνεῦμα τῆς ἁγιωτύνης, τὸ Πνεῦμα τὸ εὐθὲς, τὸ ἦγεμονικὸν, τὸ χειραγωγοῦν εἰς τοὺς οὐρανοὺς, ἐδ ποιοῦν ὀφθαλμοὺς ἑτέρους, τὸ παρασχευάζον τὰ μέλλοντα ὡς τὰ παρόντα ὁρᾷν, τὸ καὶ μετὰ σαρκὸς τὰ ἐν τοῖς οὐρανοῖς χατοπτεύειν παρέχον. Πολλὴν τοίνυν παρέχωμεν τὴν ἡσυχίαν διὰ παντὸς αὐτῷ τοῦ βίου - μτδεὶς νωθὴς, μηὀεὶς ὑπνηλὸς, μηδεὶς ῥυπώδης ἐνταῦθα εἰσιὼν μενέτω " ἀλλὰ μεταστήσωμεν ἑαυτοὺς πρὸς τὸν οὐρανόν " ἐκεῖ γὰρ καῦτα φθέγγεται τοῖς ἐκεῖ πολιτευομένοις. Κἂν μείνωμὲν ἐπὶ τῆς γῆς, οὐδὲν κερδανοῦμεν ἐντεῦθεν μέγα. Οὐδὲν γὰρ πρὸς τοὺς οὗ βουλομένους ἀπαλλαγῆναι τοῦ χοιρώδους βίου τὰ Ἰωάννου, ὥσπερ οὖν οὐδὲ πρὸς ἐκεῖνον τὰ ἐνταῦθα. Ἡ μὲν οὖν βροντὴ καταπλήττει τὰς ἡμετέρας ψυχὰς, ἄσημον ἔχουσα τὴν ἡχήν " ἡ δὲ τούτον φωνὴ θορυδεῖ μὲν οὐδένα τῶν πιστῶν, ἀλλὰ καὶ ἀνίησι θορύδου καὶ ταραχῆς" χαταπλήττει δὲ δαίμονας μόνοὺς καὶ τοὺ; ἐκείνοις δουλεύοντας. “Ἵν᾽ οὖν ἴδωμεν ὅπως αὐτοὺς χαταπλήττῃ, πολλὴν παρέχωμεν τὴν σιγὴν καὶ τὴν ἔξωθεν καὶ τὴν κατὰ διάνοιαν’ καὶ ταύτην μάλιστα. Ὑ: γὰρ ὄφελος τοῦ στόματος ἢρεμοῦντος, ὅταν ἡ ψυχὴ δορυδῆται καὶ πολλὴν ἔχῃ τὴν ζάλην; Ἐχείνην ἐγὼ ζηπῷὦ τὴν ἡσυχίαν, τὴν ἀπὸ διανοίας, τὴν ἀπὸ ψυχῆς" ἐπε:δὴ καὶ τῆς ἀκοῆς ἐκείνης δέομαι, Μηδεμία τοίνυν ἐνοχλείτω χρημάτων ἐπιθυμία, μηδὲ δόξης ἔρως, μὴ θυμοῦ τυραννὶς, μὴ τῶν ἄλλων παθῶν ὁ λοιπὸς ὄχλος. Οὐ γὰρ ἔστι μὴ καθαρθεῖσαν τὴν ἀκοὴν ἰδεῖν τῶν λεγομένων τὸ ὕφος, ὡς ἰδεῖν χρὴ 8, οὐδὲ γνῶναι ὡς δεῖ τῶν μυστηρίων τούτων τὸ φρικτὸν καὶ ἀπόῤῥητον, καὶ τὴν ἄλλην ἅπασαν ἀρετὴν τὴν ἐν τοῖς θείοις τούτοις χρησμοῖς. Εἰ γὰρ μέλος αὐλτιτιχὸν καὶ χιθαρῳδίαν οὐκ ἄν τις μάθοι καλῶς, μὴ πάντη συντείνας τὸν νοῦν, πῶς μυστικῶν φωνῶν καθἥμενος ἀκροατῇ; ἐπακοῦσαι δυνήσεται ῥᾳθυμούσῃ ψυχῇ;

Hōs oun ouketi tou halieōs, oude tou huiou Zebedaiou, alla tou ta babē tou Theou eidotos, tou Pneumatos legō, tautēn anachrouomenou tēn lyran, houtōs anouōmen. Ouden gar anthrōpinon hēmin erei, all᾽ apo tōn adyssōn tōn pneumatikōn, haper an eipę̄, apo tōn aporrhētōn echeinōn, ha mēde angeloi prin hē genesthai hi ēdeisan" Meth᾿ hēmōn gar dē kai houtoi dia tēs Iōannou phōnēs, kai di᾽ hēmōn emathon haper egnōmen. Kai touto edēlōsen apostolos heteros, eipōn " Hina ngōristhę̄ nyn tais archais kai tais exousiais dia tēs Ekklēsias hē polypoikilos sophia tou Theou. Ei toinyn kai arkai kai exousiai kai ta Cheroudim kai ta Seraphim dia tēs Ekklēsias emathon tauta, eudēlon hoti kai hautai meta pollēs: tēs sphodrotētos peri tautēn hespoudasan tēn akroasin. Kai gar kai toutǭ tetimēmetha ou mikrōs, tǭ meth᾽ hēmōn «ous angelous mathein haper ēgnooun " to de chōidi' hēmōn! houpō teōs phēmi. Pollēn oun parechōmen kai hēmeis tēn sigēn meta tēs euchosmias, mē sēmeron monon, mēde kata tēn hēmeran en hē akouomen, alla dia pantos tou biou " epeidē kai dia pantos akouein autou chalon. Ei gar ta en basileiois ginomena pothoumen eidenai " hoion, ti eipe, ti pepoiēke, ti bouleuetai peri tōn archomenōn ho basileuōn, kaitoi ge pollakis ouden pros hēmas onta " pollǭ mallon haper ho theos eipe potheinon akousai, kai malista hotan hēmin hapanta diapherę̄k. Tauta de hapanta meta achrideias hēmin houtos erei, philos autou tou basileuontos hōn - mallon de kai auton echōn en heautǭ lalounta, kai par᾽ autou panta akouōn, ha para tou Patros ekeinos " “Hymas gar eirēka philous, phēsin, hoti panta, ha hēkousa para tou Patros mou, egnōrisa hymin. “Hōsper oun ei tina anōthen ek tēs koryphēs tou ouranou [4] diachypsanta athroon eidomen, kai epangellomenon ta ekei meta achritheias erein, pantes an epedramomen" houtō kai nyn diapethōmen '. Ekeithen gar hēmin ho anēr houtēs dialegetai. Ou gar estin ek tou kosmou toutou, chathōōs phēsi kai autos ho Christos" Hymeis ouk este ek tou kosmou toutou" kai tyn Paraklēton echei phthengomenon en xautǭ syn pantachou paronta, ton houtōs achridōs eidota ta tou Theou, hōs ta heautēs oiden hē tōn anthrōpōn psychē to Iïneuma tēs hagiōtynēs, to Pneuma to euthes, to ēgemonikon, to cheiragōgoun eis tous ouranous, ed poioun ophthalmous heterous, to parascheuazon ta mellonta hōs ta paronta horąn, to kai meta sarkos ta en tois ouranois chatopteuein parechon. Pollēn toinyn parechōmen tēn hēsychian dia pantos autǭ tou biou - mtdeis nōthēs, mēoeis hypnēlos, mēdeis rhypōdēs entautha eisiōn menetō " alla metastēsōmen heautous pros ton ouranon " ekei gar kauta phthengetai tois ekei politeuomenois. Kan meinōmen epi tēs gēs, ouden kerdanoumen enteuthen mega. Ouden gar pros tous hou boulomenous apallagēnai tou choirōdous biou ta Iōannou, hōsper oun oude pros ekeinon ta entautha. Hē men oun brontē kataplēttei tas hēmeteras psychas, asēmon echousa tēn hēchēn " hē de touton phōnē thorydei men oudena tōn pistōn, alla kai aniēsi thorydou kai tarachēs" chataplēttei de daimonas monous kai tou? ekeinois douleuontas. “Hin᾽ oun idōmen hopōs autous chataplēttę̄, pollēn parechōmen tēn sigēn kai tēn exōthen kai tēn kata dianoian’ kai tautēn malista. Hy: gar ophelos tou stomatos ēremountos, hotan hē psychē dorydētai kai pollēn echę̄ tēn zalēn? Echeinēn egō zēpǭō tēn hēsychian, tēn apo dianoias, tēn apo psychēs" epe:dē kai tēs akoēs ekeinēs deomai, Mēdemia toinyn enochleitō chrēmatōn epithymia, mēde doxēs erōs, mē thymou tyrannis, mē tōn allōn pathōn ho loipos ochlos. Ou gar esti mē kathartheisan tēn akoēn idein tōn legomenōn to hyphos, hōs idein chrē 8, oude gnōnai hōs dei tōn mystēriōn toutōn to phrikton kai aporrhēton, kai tēn allēn hapasan aretēn tēn en tois theiois toutois chrēsmois. Ei gar melos aultitichon kai chitharǭdian ouk an tis mathoi kalōs, mē pantē synteinas ton noun, pōs mystikōn phōnōn kathēmenos akroatę̄? epakousai dynēsetai rhąthymousę̄ psychę̄?

Let us listen, then, not as to the fisherman, nor as to the son of Zebedee, but as to him who knows the depths of God, the Spirit, I mean, striking this lyre. For he will tell us nothing human; whatever he says will come from the spiritual depths, from those secrets which not even the angels knew before they came to pass. For they too learned with us, through the voice of John and through us, the things we have come to know. Another apostle made this plain when he said, “That the manifold wisdom of God might now be made known to the principalities and powers through the church.” If, then, principalities and powers and the Cherubim and the Seraphim learned these things through the church, it is clear that they too have listened to this with great intensity. And indeed we are not a little honored by this, that the angels learned with us what they did not know; and I do not yet speak of their learning it through us. Let us too, then, keep deep silence with good order, not today only, nor only on the day we listen, but through our whole life; since it is good to listen to him always. For if we long to know what happens in palaces, for example, what the ruler has said, what he has done, what he is planning about his subjects, though often it has nothing to do with us, much more desirable is it to hear what God has said, especially when all of it concerns us. And all of this this man will tell us accurately, being a friend of the King himself; or rather, having him speaking within himself and hearing from him all that he heard from the Father: “I have called you friends,” he says, “because all that I heard from my Father I have made known to you.” So, as we would all run together if we suddenly saw someone leaning down from the summit of heaven and promising to tell us accurately what is there, so let us be disposed now. For it is from there that this man speaks to us. He is not of this world, as Christ himself says: “You are not of this world”; and he has the Comforter speaking within him, who is present everywhere, who knows the things of God as exactly as the soul of a man knows its own; the Spirit of holiness, the right Spirit, the guiding Spirit, who leads us by the hand to heaven, who gives us other eyes, who enables us to see things to come as though present, and to look into the things in heaven while still in the flesh.

Let us, then, give him our quiet through our whole life. Let no one sluggish, no one drowsy, no one filthy come in here and stay; but let us move ourselves to heaven, for he speaks these things to those whose citizenship is there. If we remain on earth, we shall gain nothing great from this. For the words of John mean nothing to those who will not be rid of their swinish life, just as the things of this world mean nothing to him. Thunder strikes our souls with terror because its sound has no meaning; but this man’s voice disturbs none of the faithful; rather, it frees them from disturbance and confusion, and strikes terror only into demons and those who serve them. So, that we may see how it strikes them with terror, let us keep deep silence, outward and inward, and especially inward. For what good is it if the mouth is still while the soul is in turmoil and full of storm? It is that quiet I am looking for, the quiet of the mind, of the soul; since it is that hearing I need. Let no desire for money trouble us, then, no love of glory, no tyranny of anger, nor the rest of the crowd of passions. For unless the hearing is cleansed it cannot see the loftiness of what is said as it should, nor know as one ought the awe and the mystery of these sacred things and all the other excellence in these divine oracles. For if no one could properly learn a tune on the flute or a song to the harp without straining his whole mind, how will one who sits as a hearer of mystical words be able to attend to them with a careless soul?

1 Cor 2:10 (allusion, high confidence) · Eph 3:10 (quotation, high confidence) · John 15:15 (quotation, high confidence) · John 15:19 (quotation, high confidence) · 1 Cor 2:11 (allusion, high confidence) · Phil 3:20 (echo, low confidence)

Notes and citation

Summary: John speaks not as a fisherman but as the instrument of the Spirit, teaching even the angels, so his hearers must keep both outward and inward silence and free themselves of passions.

  • “The depths of God”: 1 Cor 2:10; the soul knowing its own things: 1 Cor 2:11. Quotations: Eph 3:10; John 15:15; John 15:19 (cf. 17:16). The words “I do not yet speak of their learning it through us” render an OCR-damaged phrase (χωὶδι' ἡμῶν) by sense.

Notes on the original text

  • Digital text corrected (OCR slip; leaked Latin apparatus, marginal note or column marks removed): Ζεθεδαίηυ → Ζεβεδαίου; Ἐχχιζησίας → Ἐκκλησίας; ποιλυποίκι-. εῖος → πολυποίκιλος; δ ΑΙ ἀπό. 1] Δ6πὶ ροϑί ἐπιδείξασθαι ᾿ς, καὶ ἀκροατὰς εἰναι, οἵους εἶναι χρή, ἀδδυηὶ ἰπ ξδν. δἱ ἰπ αιυϊθυκάδπι 1 Μον. πρὶν ἢ τοῦτον γενέσθαι. } Οὐυϊάδηι δι᾽ ἡμᾶς. Ιδ]6. ροϑὶ οὕπω τέως φημί Νογ. οἱ ηνὲὅλη 2} δαάυπι τίνων ἣ ποίων ὄντων ἡμῶν, ηὐ ἀσδυμι ἰι 5 4- Ἂπι5 ἅπαντα ἡμῖν διατέρειν μάθωμεν. Φ πὰπὶ {Ππδλέγιπι, πὶ ἰὰ 68 τὰ δὲ γη6}}18 οἵ ΘοΣ ἰς τοιὶ ἱπουιαναηῖ, ὧὐ μ}}} δά βροεϊδοιαπι μου ῖτο δἰ οἱ δροοίδίογες, οὕπι (ἃ 8 56 661 διε Ω {1086 : Γὰ [γυοϊυοϑυπι 65ι. Νὴ δὶ δὰ 408 ἰῃ γακία δΌΪ 1115 σοηϑι! αὶ, οἰϊδπιϑὶ βρα ἰὰ μ}}}}} διά πὸβ διιὶαὶ ἀναι οἰ ἰδία Ιου 115 αὶ ἰδιὶς ὀρ νογβδηι ιν. Βὶ ἰῃ διαὶ, δὶ δηΐπιυβ ἰῃ βοβηϊα ἀραὶ ἢ (ἀπο οχίγοπιαὶ ἀδη) δι πὶ οδδοῖ ἰῃ ἰΟΓΓΩΠῚ ἴῃ. → .

Topics: Scripture and canon

Cite (SBL): Chrysostom, Hom. Jo. 1.2 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-ioannem-1-2) · Report an error

Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 59 (archive.org OCR; homily starts checked against Gaume 1834; corrections logged); compared afterwards with NPNF¹ 14.

1.3PG 59

Διὰ τοῦτο καὶ Χριστὸς παρήνει, λέγων" Μὴ δῶτε τὰ ἅγια τοῖς κυσὶ, μηδὲ ῥίψητε τοὺς μαργαρίτας ἔμπροσθεν" τῶν χοίρων. Μαργαρίτας δὲ ταῦτα τὰ ῥήματα ἐκάλεσε, καίτοι πολλῷ τιμιώτερα τούτων ὄντα, ἐπε:δὴ ταύτὴς τῆς ὕλης οὐκ ἔστιν ἡμῖν ἑτέρα τιμιωτέρα. Διὰ τοῦτο καὶ τὴν ἡδονὴν αὑτῶν μέλιτι πολλάκις παραδάλλειν εἴωθεν, οὐκ ἐπειδὴ τοσοῦτον αὐτῆς τὸ μέτρον μόνον, ἀλλ᾽ ὅτι τούτου οὐδέν ἐστιν ἕτερον ἕδιον παρ᾽ ἡμῖν. Ἐπεὶ ὅτι γε καὶ λίθων φύσιν τιμίων, καὶ παντὸς μέλιτο; ἡδονὴν, κατὰ πολλὴν νικᾷ τὴν ὑπερβολὴν, ἄκουσον τοῦ Προφήτου λέγόντος περὶ αὐτῶν, καὶ τὴν ὑπερδολὴν ταύτην δεικνύντος Ἐπιθυμητὰ γὰρ, φησὶν, ὑπὲρ χρυσίον καὶ τίμιον πολὺ ν, καὶ γλυκύτερα ὑπὲρ μέλι καὶ κηρίον" ἀλλὰ τοῖς ὑγιαίνουσι" διὸ ἐπήγαγε, Καὶ γὰρ ὁ δοῖνλός σου φυλάσσει αὐτά. Καὶ [5] ἀλλαχοῦ πάλιν, εἰπὼν αὐτὰ γλυκέα, προσέθηκε, Τῷ 1άρυγγί μου. Ὡς γλυκέα γὰρ, φησὶ, τῷ 1άρυγγί μου τὰ 1όγιά σου. Καὶ τὴν ὑπερθολὴν πάλιν διατηρεῖ, λέγων" Ὑπὲρ μέλε καὶ κηρίον τῷ στόματί μον" ἐπειδὴ σφόδρα ὑγίαινε. Μὴ τοίνυν μηδὲ ἡ μεῖς νοσοῦντες προσερχώμεθα τούτοις" ἀλλὰ θεραπεύσαντες τὴν ψυχὴν, οὕτω δεχώμεθα τὴν ἑστίασιν. Διὰ γὰρ ποῦτο τοσαῦτα προειπὼν, οὐδέπω χαθῆχα εἰς τὰς ῥήσεις παύτας. ἵνα ἕχαστος πάντα ἀποθέμενο; ἀῤῥωστίας τρόπον, ὥσπερ εἰς αὑτὸν εἰσιὼν τὸν οὐρανὸν, οὕτως εἰσίῃ καθαρὸς καὶ θυμοῦ, καὶ φροντίδος, καὶ ἀγωνίας βιωτικῆς, καὶ τῶν ἄλλων ς ἀπηλλαγμόένο; παθῶν, Οὐ γὰρ ἔστιν ἑτέρω; κερδᾶναί τι μέγα ἐντεῦθεν, μὴ πρότερον οὕτως ἀναχαθάραντα τὴν ψυχήν. Καὶ μή μοι λεγέτω τις ὅτι βραχὺς ὁ καιρὸς ὁ μεταξὺ τῆς συνάξεως: τῆς μελλούσης. Ἔξεστι γὰρ οὐκὶ ἐν πέντε μόνον ἡμέραις, ἀλλὰ καὶ ἐν μιᾷ ῥοπῇ μεταθέσθαι τὸν βίον ἅπαντα. Τί γὰρ, εἰπέ μοι, λῃστοῦ καὶ ἀνδροφόνον χεῖρον; οὐκὶ τὸ ἔσχατον ποῦτο τῆς κακίας εἶδός ἐστιν; ᾿Αλλ᾽ ὅμως εἰς τὸ ἄκρον τῆς ἀρετῆς εὐθέως ἔφθασε, καὶ εἰς αὐτὸν ἐχώρησε τὸν παράδεισον" οὐκ ἡμερῶν δεηθεὶς, οὐκ ἡμίσους ἡμέρας, ἀλλὰ βραχείας ῥοπῆς. Ὥστε ἔξεστιν ἄφνω μεταθέσθαι, καὶ γενέσθαι χρύσεον ἀντὶ πηλίνου. Ἐπειδὴ γὰρ οὐ φύσξι ἃ τὰ τῆς ἀρετῆς καὶ τῇς γχαχία: ἐστὶν, εὔκολος ἢ μετάθεσις, πάσης ἀνάγκης ἀπηλλαγμένη. Ἐὰν θέλητε καὶ εἰσακούσητέ μου, φησὶ, τὰ ἀγαθὰ τῆς γῆς φάγεσθε. Ὁρᾷς ὅτι βουλήσεως; δεῖ μόνης; βουλήσεως, οὗ «ἧς κοινῆς μόνον ταύτης, τῆς τῶν πολλῶν, ἀλλὰ τῆς ἐσπουδασμένης. Ἐπεὶ ἅπαντας οἶδα εἰς τὸν οὐρανὸν θέλοντα: ἀναπτῆναι νῦν, ἀλλὰ διὰ τῶν ἔργων δεῖ τὴν θέλησιν ἐπιδείξασθαι. Καὶ γὰρ ὁ ἔμπορο; θέλει πλουτεῖν, ἀλλ᾽ οὐ μέχρι τῆς διανοίας τὸ θέλειν ἴστησιν, ἀλλὰ καὶ πλοῖον κατασκευάζεται 9, καὶ συνάγει ναύτας, καὶ παρακαλεῖ χυδερνήτην, καὶ τοῖς ἄλλοις ἅπασι χατασχευάζεε τὸ πλοῖον, καὶ χρυσίον δανείξεται, καὶ περᾷ πέλαγος, καὶ εἰς ξένην ἄπεισι γῆν, καὶ κινδύνους ὑπομένει πολλοὺς. καὶ τὰ ἄλλα πάντα ἅπερ ἴσασιν οἱ τὴν θάλατταν πλέοντες. Οὕτω καὶ ἡμᾶς; δεῖ τὴν βούλησιν ἐπιδείξασθαι. Πλέομεν γὰρ καὶ ἡμεῖς πλοῦν, οὐ τὸν ἀπὸ γῆ; εἰς γῆν, ἀλλὰ τὸν ἀπὸ γῆς εἰς οὐρανόν. Κατασκευάσωμεν οὖν τὸν λογισμὸν τὸν ἡμέτερον πρὸς χυδέρνησιν ἐπιτήδειον τὴν ἄνω φέρουσαν, καὶ ναύτας αὐτῷ πειθηνίους, καὶ πλοῖον στερεὸν, ὥστε μήτε περιστάσει καὶ ἀθυμίᾳ βαπτίζεσθαι βιωτιχῇ, μῆτε ἀλαζονείας ἐπαίρεσθαι πνεύματι, ἀλλ᾽ εὖζωνον εἶνα: καὶ κοῦφον. “δν οὕτω μὲν τὸ πλοῖον, οὕτω δὲ τὸν χυδερνήτην καὶ τοὺς ναύτας παρασχενάσωμεν, ἐξ οὐρίων πλευσόμεθα, καὶ τὸν Υἱὸν τοῦ Θεοῦ τὸν ἁληθῇ χυδερνήτην ἐπισπασόμεθα πρὸς ἑαυτούς" ὃς οὐκ ἁφήσει βαπτισθῆναι τὸ σκάφος ἡμῖν, ἀλλὰ κἂν μυρίοι σιν { ἄνεμοι, καὶ τοῖ; ἀνέμοις ἐπιτιμήσει, καὶ τῇ θαλάτο τῇ, καὶ ἀντὶ σάλου πολλὴν ἐργάσεται τὴν Ὑαληγῆν.

Dia touto kai Christos parēnei, legōn" Mē dōte ta hagia tois kysi, mēde rhipsēte tous margaritas emprosthen" tōn choirōn. Margaritas de tauta ta rhēmata ekalese, kaitoi pollǭ timiōtera toutōn onta, epe:dē tautēs tēs hylēs ouk estin hēmin hetera timiōtera. Dia touto kai tēn hēdonēn hautōn meliti pollakis paradallein eiōthen, ouk epeidē tosouton autēs to metron monon, all᾽ hoti toutou ouden estin heteron hedion par᾽ hēmin. Epei hoti ge kai lithōn physin timiōn, kai pantos melito? hēdonēn, kata pollēn niką tēn hyperbolēn, akouson tou Prophētou legontos peri autōn, kai tēn hyperdolēn tautēn deiknyntos Epithymēta gar, phēsin, hyper chrysion kai timion poly n, kai glykytera hyper meli kai kērion" alla tois hygiainousi" dio epēgage, Kai gar ho doinlos sou phylassei auta. Kai [5] allachou palin, eipōn auta glykea, prosethēke, Tǭ 1aryngi mou. Hōs glykea gar, phēsi, tǭ 1aryngi mou ta 1ogia sou. Kai tēn hypertholēn palin diatērei, legōn" Hyper mele kai kērion tǭ stomati mon" epeidē sphodra hygiaine. Mē toinyn mēde hē meis nosountes proserchōmetha toutois" alla therapeusantes tēn psychēn, houtō dechōmetha tēn hestiasin. Dia gar pouto tosauta proeipōn, oudepō chathēcha eis tas rhēseis pautas. hina hechastos panta apothemeno? arrhōstias tropon, hōsper eis hauton eisiōn ton ouranon, houtōs eisię̄ katharos kai thymou, kai phrontidos, kai agōnias biōtikēs, kai tōn allōn s apēllagmoeno? pathōn, Ou gar estin heterō? kerdanai ti mega enteuthen, mē proteron houtōs anachatharanta tēn psychēn. Kai mē moi legetō tis hoti brachys ho kairos ho metaxy tēs synaxeōs: tēs mellousēs. Exesti gar ouki en pente monon hēmerais, alla kai en mią rhopę̄ metathesthai ton bion hapanta. Ti gar, eipe moi, lę̄stou kai androphonon cheiron? ouki to eschaton pouto tēs kakias eidos estin? ᾿All᾽ homōs eis to akron tēs aretēs eutheōs ephthase, kai eis auton echōrēse ton paradeison" ouk hēmerōn deētheis, ouk hēmisous hēmeras, alla bracheias rhopēs. Hōste exestin aphnō metathesthai, kai genesthai chryseon anti pēlinou. Epeidē gar ou physxi ha ta tēs aretēs kai tę̄s nchachia: estin, eukolos ē metathesis, pasēs anankēs apēllagmenē. Ean thelēte kai eisakousēte mou, phēsi, ta agatha tēs gēs phagesthe. Horąs hoti boulēseōs? dei monēs? boulēseōs, hou «hēs koinēs monon tautēs, tēs tōn pollōn, alla tēs espoudasmenēs. Epei hapantas oida eis ton ouranon thelonta: anaptēnai nyn, alla dia tōn ergōn dei tēn thelēsin epideixasthai. Kai gar ho emporo? thelei ploutein, all᾽ ou mechri tēs dianoias to thelein istēsin, alla kai ploion kataskeuazetai 9, kai synagei nautas, kai parakalei chydernētēn, kai tois allois hapasi chatascheuazee to ploion, kai chrysion daneixetai, kai perą pelagos, kai eis xenēn apeisi gēn, kai kindynous hypomenei pollous. kai ta alla panta haper isasin hoi tēn thalattan pleontes. Houtō kai hēmas? dei tēn boulēsin epideixasthai. Pleomen gar kai hēmeis ploun, ou ton apo gē? eis gēn, alla ton apo gēs eis ouranon. Kataskeuasōmen oun ton logismon ton hēmeteron pros chydernēsin epitēdeion tēn anō pherousan, kai nautas autǭ peithēnious, kai ploion stereon, hōste mēte peristasei kai athymią baptizesthai biōtichę̄, mēte alazoneias epairesthai pneumati, all᾽ euzōnon eina: kai kouphon. “dn houtō men to ploion, houtō de ton chydernētēn kai tous nautas paraschenasōmen, ex ouriōn pleusometha, kai ton Huion tou Theou ton halēthę̄ chydernētēn epispasometha pros heautous" hos ouk haphēsei baptisthēnai to skaphos hēmin, alla kan myrioi sin { anemoi, kai toi? anemois epitimēsei, kai tę̄ thalato tę̄, kai anti salou pollēn ergasetai tēn Hyalēgēn.

This is why Christ too exhorted us, saying, “Do not give what is holy to the dogs, nor throw your pearls before swine.” He called these words pearls, although they are far more precious than pearls, because we have no other material more precious. For this reason he is also accustomed to compare their sweetness to honey, not because their measure is only so much, but because we have nothing else sweeter. For to hear that they surpass by far the nature of precious stones and the sweetness of all honey, listen to the prophet speaking of them and showing this surpassing worth: “More to be desired,” he says, “than gold and much precious stone, and sweeter than honey and the honeycomb”; but to those who are healthy, which is why he added, “For your servant keeps them.” And elsewhere again, having called them sweet, he added, “to my throat”: “How sweet,” he says, “are your sayings to my throat.” And again he keeps up the surpassing comparison, saying, “Above honey and the honeycomb to my mouth”; for he was very healthy. Let us not, then, approach them sick, but heal our soul first and so receive the banquet.

That is why I have said so much beforehand and have not yet come down to these sayings: so that each may put off every kind of sickness and enter, as if he were entering heaven itself, pure and free from anger, from worry, from the anxieties of life, and from all the other passions. For it is impossible to gain anything great from this otherwise, without first cleansing the soul in this way. And let no one tell me that the time between now and the coming assembly is short. For it is possible to change one’s whole life not in five days only, but in a single moment. Tell me, what is worse than a robber and murderer? Is not this the last degree of wickedness? Yet he reached the summit of virtue at once and passed into paradise itself, needing not days, not half a day, but a brief moment. So it is possible to be changed suddenly and to become gold instead of clay. For since virtue and vice are not matters of nature, the change is easy, free from all compulsion. “If you are willing and listen to me,” he says, “you shall eat the good things of the land.” Do you see that only will is needed? Will, and not this common will of the many, but an earnest will. For I know that all of you would like to fly up to heaven now; but the will must be shown by works. The merchant too wishes to be rich, but he does not stop at wishing in his mind; he gets a ship ready, gathers sailors, engages a pilot, fits out the ship with everything else, borrows money, crosses the sea, goes to a foreign land, endures many dangers, and all the rest that seafarers know. So we too must show our will. For we too are making a voyage, not from land to land, but from earth to heaven. Let us, then, fit out our reasoning to be a pilot capable of steering upward, and give it obedient sailors and a sturdy ship, so that it is neither swamped by the hardships and despondency of this life, nor puffed up by the wind of boastfulness, but is light and trim. If we fit out the ship, the pilot, and the sailors in this way, we shall sail with a fair wind, and draw to ourselves the Son of God, the true pilot, who will not let our vessel be swamped; but even if countless winds blow, he will rebuke the winds and the sea, and in place of the tossing he will make a great calm.

Matt 7:6 (quotation, high confidence) · Ps 19:10 (18:11 LXX) (quotation, high confidence) · Ps 19:11 (18:12 LXX) (quotation, high confidence) · Ps 119:103 (118:103 LXX) (quotation, high confidence) · Luke 23:43 (allusion, high confidence) · Isa 1:19 (quotation, high confidence) · Matt 8:26 (allusion, high confidence)

Notes and citation

Summary: The words of Scripture are more precious than pearls and sweeter than honey to the healthy soul, and anyone, like the penitent thief, can change his life at once if he wills it in earnest and shows it in works.

  • Quotations: Matt 7:6; Ps 19:10–11 (LXX 18:11–12); Ps 119:103 (LXX 118:103), quoted twice in different wording. The robber is the penitent thief of Luke 23:40–43. “If you are willing…”: Isa 1:19. Christ rebuking winds and sea: Matt 8:26. “Five days”: apparently the interval before the next assembly at which the exposition would begin.

Notes on the original text

  • Digital text corrected (OCR slip; leaked Latin apparatus, marginal note or column marks removed): ἐχάὅδσε → ἐκάλεσε; ὑπερθυλὴν → ὑπερβολὴν; {.ἐ1ε → μέλι; 4“. Δ ὦ δ οἱ. ππκρ Ἰάη ΒΙδ]. οἱ «ς ΑἸ ἀ λων ἅπαντων πολλόν → ; ἀρειῆῇς → ἀρετῆς; ἐχώργτ,σε → ἐχώρησε.

Topics: Scripture and canon, Ethics

Cite (SBL): Chrysostom, Hom. Jo. 1.3 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-ioannem-1-3) · Report an error

Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 59 (archive.org OCR; homily starts checked against Gaume 1834; corrections logged); compared afterwards with NPNF¹ 14.

1.4PG 59

Κατασχενάσαντες τοίνυν ἑαυτοὺς οὕτως. τῇ ἐπιοὐσῃ παραγένεσθε τῇ ἐκκλησίᾳ, εἴ γε περισπούδαστον ὑμῖν τι τῶν χρηπίμων ἀκοῦσαι καὶ ἐναποθέσθαι ε τὰ λεγόμενα τῇ ψυχῇ. Μηδεὶς ὁδὸς ἔστω, μηδεὶς πέτρα, μυδεὶς ἀκανθῶν πεπληρωμένος. Ποιήσωμεν ἑαντοὺς νεώματα' οὕτω γὰρ καὶ ἡμεῖς μετὰ προθυμίας τὰ σπέρματα κατὰ- Θαλοῦμεν, ἐὰν ἴδωμεν τὴν γὴν καθαράν" ἐὰν δὲ λιθώδη καὶ τραχεῖαν, σύγγνωτε μὴ βουλομένοις εἰκῇ πονεῖσθαι" εἰ γὰρ τὸ σπείρειν ἀφέντες, ἀρξόμεθα τὰς ἀκάνθας ἐκκόπτειν, πάλιν ἐσχάτης ἀνοίας σπέρματα χαταθαλεῖν εἰς ἀνέργαστον γῆν. Τὸν ταύτης ἀπολαύρντα τῆς ἀκροάσεως, οὐ δεῖ τῆς δαιμονικῇς μετέχειν τραπέζης. Τίς γὰρ κοινωνία δικαιοτύνῃ καὶ ἀνομίᾳ; Ἔστηκας ἀκούων Ἰωάνγου, καὶ δι᾽ ἐχείνου τὰ τοῦ Πνεύματος μανθάνων, καὶ μετὰ ταῦτα ἀπέρχῃ πορνῶν ἀκουσόμενος γυναικῶν, αἰσχρὰ φθεγγομένων, αἰσχρότερα ὑποχρινομένων, καὶ μαλακῶν ῥαπιζομένων τε καὶ ῥαπιζόντων ἀλλήλους, Πῶ; δυνήσῃ καλῶς καθαρθῆναι, ἐγχαλινδούμενος θόρ:» τοσούτῳ; Τί γὰρ δεῖ κατὰ μέρος πᾶσαν καταλέγειν τὴν ἀσχημοσύνην τὴν αὐτόθι; Πάντα γὰρ ἐκεῖ γέλως, πᾶντα αἰσχύνη, πάντα ὄνειδος, καὶ λοιδορία: καὶ σκὼμματα πάντα ἔκλυσις, πάντα λύμη. Ἰδοὺ προλέγω καὶ παραγγέλλω πᾶσιν ὑμῖν’ μηδεὶς τῶν ταύτης ἀπολαυόντῶν τῆς τραπέζης, φθειρέτω τὴν ἑαυτοῦ ψυχὴν τοῖς δηλητηρίοις ἐκείνοις θεάμασι. Πομπὴ πάντα ἐστὶ τὰ ἐκεῖ λεγόμενα καὶ πραττόμενα σατανιχή. Ἴστε ξὲ οἱ μεμυημένοι, ποίας ἡμῖν ἔθεσθε συνθήκας᾽ μᾶλλον δὲ ποίας ἔθεσθε τῷ Χριστῷ, ὅτε ὑμᾶς αὐτὸς ἐμυσταγώγει" τί πρὸς αὐτὸν εἴπατε, τί περὶ τῆς πομπῆς τῆς σατανιχῆῇς αὐτῷ διελέχθητε, πῶς μετὰ τοῦ σατανᾶ καὶ τῶν ἀγγέλων αὐτοῦ, καὶ ταύτῃ τότε ἀπετάττεσθε, καὶ ὑπισχνεῖσθε, μηδὲ παραχύψειν ἐκεῖ; Δέος; οὖν οὐ μικρὸν, μὴ περὶ τὰς τοιλύτας ὑποσχέσεις ἀγνώμων τις γενόμενος, ἀνἀξιον ἑαυτὸν καταστήσῃ " τῶν μυστηρίων τούτων. Οὐκ ὁρᾷ: πῶς ἐν ταῖς βασιλικαῖς; αὐλαῖς, οὐκ οἱ προσχεχρουχότες, ἀλλ᾽ οἱ τετιμημένοι καλοῦνται μεθέξοντες τῆς γνώμης ἐκείνης, καὶ εἰς τοὺς φίλους τάττονται τοὺς βασιλικούς; Πρεσδευτὴς ἡμῖν ἦλθεν ἐξ οὐρανοῦ, παρ᾽ αὐτοῦ πεμφθεὶς τοῦ Θεοῦ, “ερί τίνων ἀναγκαίων διαλεξόμῆνος" εἶτα ὑμεῖς ἀφέντες ἀκοῦσα: τί βούλεται καὶ «! διαπρεσθδεύεται πρὸς ἡμᾶς, χάθησϑε μίμων ἀκούοντες. Καὶ πόσων οὐκ ἄξια ταῦτα χεραυνῶν, πόσων σχηπτῶν; “Ὥσπερ γὰρ τραπέζης οὐ χρὴ μετέχειν δαιμονίων" οὕτως οὐδὲ ἀκροάσεως δαιμονίων, οὐδὲ μετὰ ῥυπαρᾶς τῆς ἐσθῃ τος εἰς τὴν λαμπρὰν τράπεζαν παραγενέσθαι τὴν τοσούτῶν γέμουσαν ἀγαθῶν, ἣν αὐτὸς παρεσκεύασεν ὁ Θεός. Τοσαύτη γὰρ αὐτῆς ἡ δύναμις, ὡς καὶ πρὸς τὸν οὐρανὸν αὐτὸν ἀθρόον ἡμᾶς ἐπᾶραι, μόνον ἐὰν σώφρονι διανοίᾳ προσέχωμεν. Οὐ γὰρ ἔστι τὸν συνεχῶς τοῖς θείοις ἐπ. ᾳδόμενον λόγοις Ῥ ἐπὶ τῆς παρούσης μεῖναι ταπεινόττ,τος ἀλλὰ ἀνάγκη πτερωθῆναι εὐθέως, καὶ πρὸς αὐτὸν ἀναπτῆναι τὸν ἄνω [1] χῶρον, καὶ τοῖς ἀπείροις ἐντυχεῖν τῶν ἀγαθῶν θησαυροῖς" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι᾽ οὗ καὶ μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα ἅμα τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

Kataschenasantes toinyn heautous houtōs. tę̄ epiousę̄ paragenesthe tę̄ ekklēsią, ei ge perispoudaston hymin ti tōn chrēpimōn akousai kai enapothesthai e ta legomena tę̄ psychę̄. Mēdeis hodos estō, mēdeis petra, mydeis akanthōn peplērōmenos. Poiēsōmen heantous neōmata' houtō gar kai hēmeis meta prothymias ta spermata kata- Thaloumen, ean idōmen tēn gēn katharan" ean de lithōdē kai tracheian, syngnōte mē boulomenois eikę̄ poneisthai" ei gar to speirein aphentes, arxometha tas akanthas ekkoptein, palin eschatēs anoias spermata chatathalein eis anergaston gēn. Ton tautēs apolaurnta tēs akroaseōs, ou dei tēs daimonikę̄s metechein trapezēs. Tis gar koinōnia dikaiotynę̄ kai anomią? Estēkas akouōn Iōangou, kai di᾽ echeinou ta tou Pneumatos manthanōn, kai meta tauta aperchę̄ pornōn akousomenos gynaikōn, aischra phthengomenōn, aischrotera hypochrinomenōn, kai malakōn rhapizomenōn te kai rhapizontōn allēlous, Pō? dynēsę̄ kalōs katharthēnai, enchalindoumenos thor:» tosoutǭ? Ti gar dei kata meros pasan katalegein tēn aschēmosynēn tēn autothi? Panta gar ekei gelōs, panta aischynē, panta oneidos, kai loidoria: kai skōmmata panta eklysis, panta lymē. Idou prolegō kai parangellō pasin hymin’ mēdeis tōn tautēs apolauontōn tēs trapezēs, phtheiretō tēn heautou psychēn tois dēlētēriois ekeinois theamasi. Pompē panta esti ta ekei legomena kai prattomena satanichē. Iste xe hoi memyēmenoi, poias hēmin ethesthe synthēkas᾽ mallon de poias ethesthe tǭ Christǭ, hote hymas autos emystagōgei" ti pros auton eipate, ti peri tēs pompēs tēs satanichēę̄s autǭ dielechthēte, pōs meta tou satana kai tōn angelōn autou, kai tautę̄ tote apetattesthe, kai hypischneisthe, mēde parachypsein ekei? Deos? oun ou mikron, mē peri tas toilytas hyposcheseis agnōmōn tis genomenos, anaxion heauton katastēsę̄ " tōn mystēriōn toutōn. Ouk horą: pōs en tais basilikais? aulais, ouk hoi proschechrouchotes, all᾽ hoi tetimēmenoi kalountai methexontes tēs gnōmēs ekeinēs, kai eis tous philous tattontai tous basilikous? Presdeutēs hēmin ēlthen ex ouranou, par᾽ autou pemphtheis tou Theou, “eri tinōn anankaiōn dialexomēnos" eita hymeis aphentes akousa: ti bouletai kai «! diapresthdeuetai pros hēmas, chathēsϑe mimōn akouontes. Kai posōn ouk axia tauta cheraunōn, posōn schēptōn? “Hōsper gar trapezēs ou chrē metechein daimoniōn" houtōs oude akroaseōs daimoniōn, oude meta rhyparas tēs esthę̄ tos eis tēn lampran trapezan paragenesthai tēn tosoutōn gemousan agathōn, hēn autos pareskeuasen ho Theos. Tosautē gar autēs hē dynamis, hōs kai pros ton ouranon auton athroon hēmas eparai, monon ean sōphroni dianoią prosechōmen. Ou gar esti ton synechōs tois theiois ep. ądomenon logois Rh epi tēs parousēs meinai tapeinott,tos alla anankē pterōthēnai eutheōs, kai pros auton anaptēnai ton anō [1] chōron, kai tois apeirois entychein tōn agathōn thēsaurois" hōn genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, di᾽ hou kai meth᾽ hou tǭ Patri hē doxa hama tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.

Having prepared yourselves in this way, then, come to church on the next occasion, if you are at all eager to hear something useful and to store what is said in your soul. Let no one be the road, no one the rock, no one full of thorns. Let us make ourselves fallow ground broken up; for so we too will sow the seed with eagerness if we see the ground clean; but if it is stony and rough, forgive us if we do not wish to toil in vain. For if we leave off sowing and begin to cut down thorns, it is again the height of folly to cast seed into unworked ground. Whoever enjoys this hearing must not share in the table of demons. “For what fellowship has righteousness with lawlessness?” You stand listening to John and learning through him the things of the Spirit, and after that you go off to hear prostitutes speaking shameful words and acting out still more shameful things, and effeminate men slapping and being slapped by one another. How can you be properly cleansed while you wallow in such filth? Why should I list one by one all the indecency there? Everything there is laughter, everything shame, everything disgrace, abuse, and jeering; everything dissipation, everything ruin. See, I tell you beforehand and charge you all: let none of those who enjoy this table destroy his own soul with those poisonous spectacles. All that is said and done there is the pomp of Satan. You who have been initiated know what agreements you made with us, or rather with Christ, when he himself led you into the mysteries: what you said to him, what you declared to him about the pomp of Satan, how you renounced Satan and his angels and this pomp too, and promised not even to peep in there. There is no small fear, then, that someone may prove ungrateful about such promises and make himself unworthy of these mysteries. Do you not see how in royal palaces it is not those who have given offense but those who are honored who are called to share in the king’s counsel and are ranked among the king’s friends? An ambassador has come to us from heaven, sent by God himself to speak about matters of great necessity; and then you, instead of hearing what he wants and what message he brings to us, sit listening to mimes. How many thunderbolts, how many lightning strikes does this not deserve? For just as one must not share in the table of demons, so neither in the hearing of demons, nor come in filthy clothing to the splendid table, so full of good things, which God himself has prepared. For such is its power that it lifts us all at once to heaven itself, if only we attend with a sober mind. For whoever is continually charmed by the divine words cannot stay in his present lowliness; he must at once grow wings and fly up to the region above and come upon the boundless treasures of good things. May we all attain them, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the all-holy Spirit, now and always and to the ages of ages. Amen.

Matt 13:3 (allusion, high confidence) · Jer 4:3 (allusion, medium confidence) · 1 Cor 10:21 (allusion, high confidence) · 2 Cor 6:14 (quotation, high confidence)

Notes and citation

Summary: Chrysostom urges his hearers to prepare their souls as good ground and to keep away from the theater, recalling that at baptism they renounced Satan, his angels and his pomp.

  • The parable of the sower (Matt 13:3–8) and “break up your fallow ground” (Jer 4:3; cf. Hos 10:12) lie behind the opening. The table of demons: 1 Cor 10:21. Quotation: 2 Cor 6:14. The renunciation of Satan, his pomp, and his angels is the baptismal renunciation made by the initiated (οἱ μεμυημένοι). A garbled phrase in the OCR around “sent by God himself” is translated by sense.

Notes on the original text

  • Digital text corrected (OCR slip; leaked Latin apparatus removed; leaked Latin apparatus, marginal note or column marks removed; stray marker removed; word rejoined across line break): [0] → ; ἐχχλησίχ → ἐκκλησίᾳ; ἃ Μ155. ἀν οἱ τοὐ, 106 οὐ φυσικά. → ; δη-. λητηρίοις → δηλητηρίοις; ὑπισχνεῖαθε → ὑπισχνεῖσθε; αὖϑδν] 5 ἰασοη συ τῆς Ὑνώμης ἐκείνον, Παρ γορίς; 568 τοῦ → αὐτοῦ.

Topics: Baptism, Ethics

Cite (SBL): Chrysostom, Hom. Jo. 1.4 (PG 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/chrysostom-hom-ioannem/1-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-ioannem-1-4) · Report an error

Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 59 (archive.org OCR; homily starts checked against Gaume 1834; corrections logged); compared afterwards with NPNF¹ 14.