Homilies on Titus (complete)
Greek text: PG 62.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.4PG 62:667
Τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην" εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνὴρ, τέχνα ἔχων πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας, α΄ Τοῖς μὲν παλαιοῖ; ἀνδράτιν ἅπας ὁ βίος ἣν ἔνεργὸς καὶ ἐναγώνιος " ἡμῖν δὲ οὐχ οὕτως, ἀλλὰ ῥᾳϑυμίας μεστός. Ἐχεῖνοι μὲν γὰρ ἤδεσαν ὅτι διὰ τοῦτο͵ εἰς νὸν χόσμον παρήχθησαν, ἵνα τῷ παραγαγόντι χατὰ γνώμην ἐργάζωνται ἡμεῖς δὲ ὡς διὰ τοῦτο παραχθέντες, ἵνα ἐσθίωμεν καὶ πίνωμεν καὶ τρυφῶμεν, οὕτως οὐδενὸς τῶν πνευματιχῶν λόγον ποιούμεθα. Οὐ περὶ τῶν ἀποστόλων λέγω μόνον, ἀλλὰ Δέγορίο φἰαθῖο Δ βοϊ νἀ η}}5 : 56 οἱ δὶ {εἰς 6χ 5} ιν. Επηρε τ 5 βοῦν Βαυοὶ αἰ ςυ]ύλ 6 (γα τη; πῆμ! ἃ 40 60 εσί συν, αὐ ον οἷα; πὐΐινιδ οδὲ, ἰηφις, 4] δο]6πὶ) ν᾽ θαί. το υὶ οι ρ υγίπειη. Ρογίοι!! οἱ αἰ ποι! 4115 ἰπογαὶ,, Ῥαγαᾶγα, συΐ βαίρβυσι ἤθη ἀοςῦΐ7 [ἢ ῥ᾽ εγίπηα δε τπ καὶ τῶν μετ᾽ αὐτούς, Ὁρᾷς γοῦν αὐτοὺς πάντα. διατρέχοντας, καὶ ὥσπερ. τινὸς ἔργου “τούτου ἕἐπειλημμένους, καὶ διόλου ἐν ξένῃ διατρίδοντας, ἅτε οὐχ ἔχοντας πόλιν ἐπὶ τῆς γῆς. “Αχουσον γοῦν τοῦ μαχαρίου τούτου τί φησι" Τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ. Καθάπερ οἰχίαν μιαν τὴν οἰχουμένην διανειμάμενοι, οὕτως ἅπαντα δ'ηχονοῦντο, καὶ τῶν ἁπανταχοῦ ἐπεμέλοντο, ὁ μὲν τοῦτο, ὁ δὲ ἐχεῖνο λαδὼν τὸ μέρος. Τούτου γὰρ χάριν, φησὶ, κατέλι- “πόν σε ἐν τῇ Κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ. Οὐκ ἐπιταχτιχῶς αὐτῷ παραινεῖ τέως Ἵνα ἐπιδιορθώσῃ, φησίν. Ὁρᾷς Ψυχὴν φθόνον παντὸς χαθαρὰν, "πανταχοῦ τὸ τῶν μαθητευομένων χρήσιμον ζητοῦσαν, οὐκ ἀχριδολογουμένην, εἴτε δι᾽ αὐτοῦ, εἴτε δι᾽ ἑτέρου γένοιτο; Ἔνθα μὲν γὰρ ἦν κίνδυνος καὶ πολλὴ δυτχολία, αὐτὸς χατώρθου παρών " ἃ δὲ τιμὴν μᾶλλον ἔφερεν ἣ ἔπαινον εἶχε, ταῦτα ἐπιτρέπει τῷ μαθητῇ, τῶν ἐπισχόπων λέγω τὰς χειροτονίας, καὶ τὰ ἄλλα πάντα, ὅσα ἐδεῖτό τινος ἐπιδιορθώσεως, ἣ, ὡς ἂν εἴποι τις, πλείογος Τί λέγεις, εἰπέ μοι; τὰ σὰ προσδιορθοῦται; καὶ οὐχ ἡγῇ τὸ πρᾶγμα αἰσχρὸν οὐδὲ αἰσχύνην σοι φέρειν; Οὐδαμῶς - πρὸς γὰρ τὸ χοινὸν χέρδος ὁρῶ μόνον" εἴτε δὲ δι’ ἐμοῦ, εἴτε δι᾿ ἑτέρου γένοιτο, οὐδὲν ἐμοὶ διαφέρει Οὕτω τὸν προεστῶτα χρὴ διαχεῖσθαι, μὴ τὴν ἰδίαν τιμὴν ζητεῖν, ἀλλὰ τὸ χοινῇ συμφέρον. Καὶ καταστήσῃς. φησὶ, κατὰ πόιν Τοὺς ἐπισχόπους ἐνταῦθά φησι, χαθὼς ἀλλαχοῦ ἡμῖν εἴρηται. Ὡς ἐγώ σοι διεταξάμην" εἴ τις πᾶσαν τὴν νῆσον ἐπιτετράφθαι ἑνὶ, ἀλλ᾽ ἕχαστον ἰδίαν ἔχειν φροντίδα καὶ μέριμναν - οὕτω γὰρ αὐτῷ κὸ εἶναι τὸν πόνον χοῦφον, καὶ τοὺς ἀρχομένους πλείονος ἀπολαύσεσθαι τῆς ἐπιμελείας, εἴ γε μὴ εἰς πολλῶν Ἐχχλησιῶν προστασίαν ὁ διδάσχαλος περιἐρχοιτο 4, ἀλλὰ σχολάζοι μιᾷ μόνῃ, [168] καὶ ταύτην χαταχοσμοῖ. Εἴ τις, φησὶν, ἀγέγχιϊητος, μιᾶς γυἀσωτίας, ἣ ἀνυπότακτα. Τίνος ἕνεχεν καὶ τὸν ποιοῦτον εἰς μέσον παράγει; Ἐπιστομίζει τοὺς αἱρετιχοὺς τοὺς τὸν γάμον διαδάλλοντας, δειχνὺς ὅτι τὸ πρᾶγμα οὐχ ἔστιν ἐναγὲς, μετ᾽ αὐτοῦ δύνασθαι καὶ ἐπὶ τὸν ἅγιον ἀναβαίνειν θρόνον “ἐν ταυτῷ δὲ καὶ τοὺς ἀσελγεῖς χολάζων, καὶ. οὐκ ἀφιεὶς μετὰ δευτέρου γάμου τὴν ἀρχὴν ἐγχειρίζεσθαι ταύτην. Ὃ γὰρ πρὶς τὴν ἀπελθοῦσαν μηδεμίαν φυλάξας εὔνοιαν, πῶς ἂν οὗτος γένοιτο προστάτης καλός; τίνα δὲ οὐκ ἂν ὑποσταίη χατηγορίαν; - Ἴστε γὰρ ἅπαντές, ἴστε ὅτι εἰ μὴ χεχώλυται πχρὰ τῶν νόμων τὸ δευτέροις ὁμιλεῖν γάμοις, ἀλλ᾽ ὅμως πολλὰς ἔχει τὸ πρᾶγμα κατηγορίας. Οὐδεμίαν οὖν παρέχειν λαδὴν τοῖς ἀρχομένοις τὸν ἄρχοντα βούλεται. Διὰ τοῦτο τίθησιν͵ Εἴ τις ἀγέγκλητος, τουτέστιν, ᾿ εἰ κατηγορίας ὁ βίος ἐλεύθερος αὐτῷ γέγονεν, εἰ ᾿ μηδεὶς ἔσχεν ἐπισχῆψαι ἐν τῇ ζωῇ. ΚΆχους τοῦ Χριστοῦ λέγοντος “ Εἰ γὰρ τὸ φῶς, φησὶ, τὸ ἐν σοὶ ἢ σκότος, τὸ σκότος πόσον; Τέκνα ἔχων πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας, ἣ ἀγυπόταχτα. Σχοπήσωμεν πῶς πολλὴν καὶ ὑπὲρ τῶν παίδων ποιεῖται τὴν πρόνοιαν. Ὁ γὰρ τῶν αὑτοῦ παίδων διδάσχαλος γενέσθαι μὴ δυνηθεὶς, πῶς ἂν ἑτέρων γένοιτο; Εἰ οὖς ἐξ ἀρχῆς εἶχε μεθ᾽ ἑαυτοῦ καὶ ἀλλ᾽ οὕτω τίμιον, ὡς ἔτρεφε, καὶ χαθ᾽ ὧν καὶ παρὰ τῶν νόμων, καὶ παρὰ τῆς φύσεως εἶχεν ἐξουσίαν, τούτους ῥυθμίσαι οὐχ ἴσχυσε, πῶς ἂν τοὺς ἔξωθεν ὠφελῆσαι δυνήσεται; Εἰ μὴ γὰρ πολλὴ νωθεία εἴη πατρὸς, οὐχ ἂν ὧν ἐξ ἀρχῆς ἔλαθεν ἐξουσίαν, τούτους περιεῖδε γενομένους χαχούς. Οὐ γὰρ ἔστιν, οὐχ ἔστιν, ἐξ ἀρχῆς μετὰ πολλῆς τραφέντα τῆς ἐπιμελείας γενέσθαι χαχὸν, καὶ πολλῆς ἀπολαύσαντα σπουδῆς " οὐ γάρ ἔστι φύσει τὰ ἁμαρτήματα, ἵνα τοσαύτης περιγένηται προνοίας. Εἰ δὲ ἐν δευτέρῳ τὰ τῶν παίδων ἐτίθετο, περὶ πὰ χρήματα σχολάζων, καὶ οὐ τοσαύτην αὐτῶν ἐποιεῖτο σπουδὴν, καὶ οὕτως ἀνάξιος, Εἰ γὰρ, ὅπου ἡ φύσις ἠνάγκαζεν, οὕτως ἄστοργος ἦν, ἢ οὕτως ἀνόητος, ὡς μᾶλλον τῶν χρημάτων φροντίζειν αὐτὸν ἣ αὐτῶν, πῶς ἂν οὗτος ἐπὶ τὸν. θρόνον ἀναχθείη καὶ τὴν τοσαύτην ἀρχήν; Εἰ μὲν γὰρ οὐκ ἠδύνατο, πολλὴ τῆς νωθείας ἡ κατηγορία εἰ δὲ οὐχ ἐσπούδασε, πολλὴ τῆς ἀστοργίας ἡ μέμψις. Ὁ τοίνυν τῶν παίδων ἀμελῶν τῶν ἑαυτοῦ, πῶς τῶν ἀλλοτρίων ἐπιμελήσεται; [1529] Καὶ οὐχ εἶπε μὴ ἁπλῶς ἄσωτος », ἀλλὰ μτδὲ διαδολὴν ἔχειν τοιαύτην, μηδὲ πονηρᾶς εἶναι δόξης. Δεῖ γὰρ τὸν ἐπίσχοπον, φησὶν, ἀνέγκλητον εἶναι ὡς Θεοῦ οἰχονόμον, μὴ αὐθάδη, μὴ
Toutou charin katelipon se en Krētę̄, hina ta leiponta epidiorthōsę̄, kai katastēsę̄s kata polin presbyterous, hōs egō soi dietaxamēn" ei tis estin anenklētos, mias gynaikos anēr, techna echōn pista, mē en katēgorią asōtias, a΄ Tois men palaioi? andratin hapas ho bios hēn energos kai enagōnios " hēmin de ouch houtōs, alla rhąϑymias mestos. Echeinoi men gar ēdesan hoti dia touto͵ eis non chosmon parēchthēsan, hina tǭ paragagonti chata gnōmēn ergazōntai hēmeis de hōs dia touto parachthentes, hina esthiōmen kai pinōmen kai tryphōmen, houtōs oudenos tōn pneumatichōn logon poioumetha. Ou peri tōn apostolōn legō monon, alla Degorio phiathio D boï na ē}}5 : 56 hoi di {eis 6ch 5} in. Epēre t 5 boun Bauoi ai sy]yl 6 (ga tē? pēm! ha 40 60 esi syn, au on hoia? pyïinid ode, iēphis, 4] do]6pi) n᾽ thai. to ui oi r ygipeiē. Rogioi!! hoi ai poi! 4115 ipogai,, Rhagaaga, syï bairbysi ēthē aosyï7 [ē rh᾽ egipēa de tp kai tōn met᾽ autous, Horąs goun autous panta. diatrechontas, kai hōsper. tinos ergou “toutou heepeilēmmenous, kai diolou en xenę̄ diatridontas, hate ouch echontas polin epi tēs gēs. “Achouson goun tou machariou toutou ti phēsi" Toutou charin katelipon se en Krētę̄. Kathaper oichian mian tēn oichoumenēn dianeimamenoi, houtōs hapanta d'ēchonounto, kai tōn hapantachou epemelonto, ho men touto, ho de echeino ladōn to meros. Toutou gar charin, phēsi, kateli- “pon se en tę̄ Krētę̄, hina ta leiponta epidiorthōsę̄. Ouk epitachtichōs autǭ parainei teōs Hina epidiorthōsę̄, phēsin. Horąs Psychēn phthonon pantos chatharan, "pantachou to tōn mathēteuomenōn chrēsimon zētousan, ouk achridologoumenēn, eite di᾽ autou, eite di᾽ heterou genoito? Entha men gar ēn kindynos kai pollē dytcholia, autos chatōrthou parōn " ha de timēn mallon epheren hē epainon eiche, tauta epitrepei tǭ mathētę̄, tōn epischopōn legō tas cheirotonias, kai ta alla panta, hosa edeito tinos epidiorthōseōs, hē, hōs an eipoi tis, pleiogos Ti legeis, eipe moi? ta sa prosdiorthoutai? kai ouch hēgę̄ to pragma aischron oude aischynēn soi pherein? Oudamōs - pros gar to choinon cherdos horō monon" eite de di’ emou, eite di᾿ heterou genoito, ouden emoi diapherei Houtō ton proestōta chrē diacheisthai, mē tēn idian timēn zētein, alla to choinę̄ sympheron. Kai katastēsę̄s. phēsi, kata poin Tous epischopous entautha phēsi, chathōs allachou hēmin eirētai. Hōs egō soi dietaxamēn" ei tis pasan tēn nēson epitetraphthai heni, all᾽ hechaston idian echein phrontida kai merimnan - houtō gar autǭ ko einai ton ponon chouphon, kai tous archomenous pleionos apolausesthai tēs epimeleias, ei ge mē eis pollōn Echchlēsiōn prostasian ho didaschalos perierchoito 4, alla scholazoi mią monę̄, [168] kai tautēn chatachosmoi. Ei tis, phēsin, agenchiïētos, mias gyasōtias, hē anypotakta. Tinos henechen kai ton poiouton eis meson paragei? Epistomizei tous hairetichous tous ton gamon diadallontas, deichnys hoti to pragma ouch estin enages, met᾽ autou dynasthai kai epi ton hagion anabainein thronon “en tautǭ de kai tous aselgeis cholazōn, kai. ouk aphieis meta deuterou gamou tēn archēn encheirizesthai tautēn. Ho gar pris tēn apelthousan mēdemian phylaxas eunoian, pōs an houtos genoito prostatēs kalos? tina de ouk an hypostaiē chatēgorian? - Iste gar hapantes, iste hoti ei mē chechōlytai pchra tōn nomōn to deuterois homilein gamois, all᾽ homōs pollas echei to pragma katēgorias. Oudemian oun parechein ladēn tois archomenois ton archonta bouletai. Dia touto tithēsin͵ Ei tis agenklētos, toutestin, ᾿ ei katēgorias ho bios eleutheros autǭ gegonen, ei ᾿ mēdeis eschen epischēpsai en tę̄ zōę̄. KAchous tou Christou legontos “ Ei gar to phōs, phēsi, to en soi ē skotos, to skotos poson? Tekna echōn pista, mē en katēgorią asōtias, hē agypotachta. Schopēsōmen pōs pollēn kai hyper tōn paidōn poieitai tēn pronoian. Ho gar tōn hautou paidōn didaschalos genesthai mē dynētheis, pōs an heterōn genoito? Ei ous ex archēs eiche meth᾽ heautou kai all᾽ houtō timion, hōs etrephe, kai chath᾽ hōn kai para tōn nomōn, kai para tēs physeōs eichen exousian, toutous rhythmisai ouch ischyse, pōs an tous exōthen ōphelēsai dynēsetai? Ei mē gar pollē nōtheia eiē patros, ouch an hōn ex archēs elathen exousian, toutous perieide genomenous chachous. Ou gar estin, ouch estin, ex archēs meta pollēs traphenta tēs epimeleias genesthai chachon, kai pollēs apolausanta spoudēs " ou gar esti physei ta hamartēmata, hina tosautēs perigenētai pronoias. Ei de en deuterǭ ta tōn paidōn etitheto, peri pa chrēmata scholazōn, kai ou tosautēn autōn epoieito spoudēn, kai houtōs anaxios, Ei gar, hopou hē physis ēnankazen, houtōs astorgos ēn, ē houtōs anoētos, hōs mallon tōn chrēmatōn phrontizein auton hē autōn, pōs an houtos epi ton. thronon anachtheiē kai tēn tosautēn archēn? Ei men gar ouk ēdynato, pollē tēs nōtheias hē katēgoria ei de ouch espoudase, pollē tēs astorgias hē mempsis. Ho toinyn tōn paidōn amelōn tōn heautou, pōs tōn allotriōn epimelēsetai? [1529] Kai ouch eipe mē haplōs asōtos », alla mtde diadolēn echein toiautēn, mēde ponēras einai doxēs. Dei gar ton epischopon, phēsin, anenklēton einai hōs Theou oichonomon, mē authadē, mē
“For this reason I left you in Crete, that you might set right what was lacking, and appoint presbyters in every city, as I directed you: if anyone is blameless, the husband of one wife, having believing children, not accused of debauchery or insubordinate.” 1. For the men of old their whole life was active and full of contest; but ours is not so, but full of slackness. For they knew that they had been brought into the world for this, that they might work according to the will of him who brought them; but we, as though brought here for this, that we might eat and drink and live in luxury, so take no account of anything spiritual. I speak not of the apostles only, but … also of those after them. You see them, at any rate, running through everything, as though they had taken up some task, and living altogether as strangers abroad, since they had no city on earth. Hear, at any rate, what this blessed man says: “For this reason I left you in Crete.” As though they had divided the world among them like a single house, so they ministered in everything and took care of everything everywhere, one taking this part, another that. “For this reason,” he says, “I left you in Crete, that you might set right what was lacking.” He does not yet exhort him in the manner of a command: “that you might set right,” he says. Do you see a soul clean of all envy, seeking everywhere the profit of the disciples, not being particular whether it should come about through himself or through another? For where there was danger and much difficulty, he set it right himself, being present; but the things that brought honour rather or had praise, these he entrusts to the disciple: I mean the ordinations of the bishops, and all the other things that needed some setting right, or, as one might say, more … What are you saying, tell me? Are your own affairs set right by another? And do you not think the thing shameful, or that it brings you disgrace? By no means; for I look only to the common gain; whether it comes about through me or through another makes no difference to me. So must the one who presides be disposed: not to seek his own honour but the common good. “And appoint,” he says, “in every city.” He means the bishops here, as has been said to us elsewhere. “As I directed you”: … not that the whole island be entrusted to one, but that each should have his own charge and care; for so the labour would be lighter for him, and those ruled would enjoy more care, if the teacher did not go round to preside over many churches but devoted himself to one only and adorned it. “If anyone,” he says, “is blameless, the husband of one wife … of debauchery or insubordinate.” For what reason does he bring forward such a man? He stops the mouths of the heretics who slander marriage, showing that the thing is not accursed, but is so honourable that with it one can even ascend the holy throne; and at the same time he chastises the licentious, and does not allow this office to be entrusted to one with a second marriage. For one who has kept no goodwill toward the wife who departed, how could he become a good president? And what accusation would he not incur? For you all know, you know, that even if a second marriage is not forbidden by the laws, still the thing is open to many accusations. So he wishes the ruler to give no handle to those he rules. For this reason he sets down, “If anyone is blameless,” that is, if his life has been free of accusation, if no one has been able to find fault with him in his life. Hear Christ saying: “For if the light that is in you is darkness, how great is the darkness?” “Having believing children, not accused of debauchery or insubordinate.” Let us consider how much forethought he takes for the children too. For one who has not been able to become the teacher of his own children, how could he become one of others? If those whom he had with him from the beginning and … whom he brought up, and over whom he had authority both from the laws and from nature, he was not able to bring into order, how will he be able to benefit those outside? For unless there were great sluggishness in the father, he would not have overlooked those over whom he received authority from the beginning becoming bad. For it is not possible, not possible, for one brought up from the beginning with much care and enjoying much attention to become bad; for sins are not by nature, that they should prevail over so much forethought. But if he put his children's affairs in second place, being occupied with money, and did not take so much trouble over them, even so he is unworthy. For if, where nature compelled him, he was so lacking in affection or so foolish as to care for money rather than for them, how could he be brought up to the throne and to so great an office? For if he was not able, the charge of sluggishness is great; and if he did not take trouble, the blame of lack of affection is great. One, then, who neglects his own children, how will he take care of others'? And he did not say only “not a debauchee,” but that they should not even have such a slander or be of bad repute. “For the bishop,” he says, “must be blameless, as God's steward, not arrogant, not …”
Textual problem in this passage: see the notes.
Titus 1:5–7 (quotation, high confidence) · Heb 11:13 (echo, low confidence) · Matt 6:23 (quotation, high confidence)
Notes and citation
Summary: Chrysostom explains Paul's charge to Titus to appoint bishops in every Cretan city, reading “the husband of one wife” as both honouring marriage against heretics and barring the twice married from office.
- Chrysostom takes “the husband of one wife” as excluding a man in a second marriage from the episcopate, since a second marriage, though not forbidden by the laws, is open to blame; translated as written. Quotations: Titus 1:5–7; Matt 6:23; Heb 11:13 (strangers on earth, echo). A passage of Migne's Latin translation is garbled into the Greek after “I speak not of the apostles only, but”, and lines are lost at “or, as one might say, more …”, “As I directed you …”, the quotation of Titus 1:6, and “from the beginning and …” (marked …). κ/χ confusions translated by sense.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): ζούτου χάριν → Τούτου χάριν; τὰ είποντα → τὰ λείποντα; πρωσδυτέρους → πρεσβυτέρους; ἀγέγχληξος, μιᾶς γυνηικὸς → ἀνέγκλητος, μιᾶς γυναικὸς; μετὰ δευτέρου γάμα» τὴν → μετὰ δευτέρου γάμου τὴν.
Topics: Church office, Marriage, Divorce and remarriage, Heresy, Clerical celibacy and continence, Parents and children
Cite (SBL): Chrysostom, Hom. Tit. 1.4 (PG 62:667; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-titum/1-4
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Translation: Translated by Claude from the Greek (PG 62, archive OCR); compared afterwards with the public-domain English of NPNF¹ 13 (1889).
1.5PG 62:671
Ὁ μὲν γὰρ ἔξωθεν ἄρχων, ἐπειδὴ νόμῳ χρατεῖ καὶ ἀνάγκῃ, εἰχότως οὐ πολλαχοῦ τῆς τῶν ἀρχομένων γνώμης χοινωνεῖ᾽ ὁ μέντοι ἐχόντων ὀφείλων ἄρχειν, καὶ χάριν αὐτῷ τῆς ἀρχῆς εἰδότων, ἂν οὕτω τὸ πρᾶγμα καταστήσῃ, ὡς ἀπὸ τῆς οἰχείας γνώμης μόνον πάντα ποιεῖν, καὶ μηδενὶ μεταδιδῷ λόγον, τυραννιχώτερον μᾶλλον ἣ δημοτιχώτερον τὴν» ἐπιστασίαν πεποίηται. Δεῖ γὰρ, φησὶν, ἀγέγχιλητον εἶναι ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον. Πῶς γὰρ ἑτέρους παιδεύσει χρατεῖν τοῦ πάθους τούτου, ἑαυτὸν. μὴ παιδεύσας; Εἰς πολλὰ γὰρ ἡ ἀρχὴ ἐξάγει, καὶ χαλεπώτερον ποιεῖ καὶ δυσάρεστον καὶ τὸν σφόδρα ἐπιειχῆ, μυρίας ἀνάγχας περιιστᾶσα ὀργῆς " ἂν μὴ ἧ τοῦτο μεμελετηχὼς πρότερον, καὶ χαλεπώτερος ἔσται, καὶ πολλὰ διαφθερεῖ καὶ ἀπολέσει τῶν τῆς ἀρχῆς. Μὴ νουθετοῦντα γὰρ ἣ ἐπιπλήττοντα πάντα χρὴ ποιεῖν, μὴ ὑδρίζοντα’ ποία γὰρ ἀνάγχη ὕδρεως, εἶπέ μοι; Φοδεῖν χρὴ τῇ τῆς γεέννης ἀπειλῇ, δεδίττεσθαι, καῦμᾶλλον καταφρονεῖ τοῦ ὑδρίζοντος. Οὐδὲν γὰρ οὕτω ποιεῖ χαταφρόνησιν, ὡς ὕδρις, καὶ αἰσχύνει τὸν ὑδρίζοντα μᾶλλον, καὶ οὐχ ἀφίησιν εἶναι αἰδέσιμον ὡς δεῖ. Πολλῆς αὐτοῖς τῆς εὐλαδείας γέμειν τὸν λόγον χρὴ, ἐν τοῖς ἁμαρτήμασι μνήμην ἔχειν τῆς μελλούσης χρίσεως, πάαης δὲ ὕδρεως εἶναι χαθαρόν᾽ εἰ δέ τινε; εἶεν οἱ χωλύοντες τὰ δέοντα ποιεῖν, μετὰ πάσης αὖτρός ἐστιν ἁ διδάσχαλος τῶν ψυχῶν᾽ ὁ δὲ ἰατρὸς οὐ πλῆττες, ἀλλὰ τὰν πεπληγότα διορθοῦται καὶ θεραθον, σώφρονα, δίκαιον, ὅσιον, ἐγχρατῆ, ἀντεχόμεγον τοῦ κατὰ τὴν διδαχὴν πιστοῦ «λόγου. Εἶδες πόστν ἐπίτασιν ἀρετῆς ἀπήτησε; Μὴ αἰσχροκχερδῆ, φηπξ" τουτέστι, πολλὴν ὑπεροψίαν χρημάτων ἐπιδίκαιον, ὅσιον " πὰ αὑτοῦ πάντα τοῖς δεομένοις, φησὶ, προϊέμενον " ἐγχρατῆ. Οὐ τὸν νηστευτὴν εἷν Κοτγιθ Ἰοροηάυπι, καὶ οὐχ εἶπεν ἁπλῶς Μὴ ἄσωτος, πεν ἐνταῦθα, ἀλλὰ τὸν πάθους χρατοῦντα, τὸν καὶ γλώττης καὶ χειρὸς καὶ ὀφθαλμῶν ἀχολάστων " τοῦτο γὰρ ἔστιν ἐγχράτεια, τὸ μηδενὶ ὑποσύρεσθαι πάθει. ᾿Αγτεχόμεγον τοῦ κατὰ τὴν διδαχὴν πιστοῦ "λόγου. Πιστοῦ ἐνταῦθα τοῦ ἀληθοῦς φησιν, ἢ τοῦ διὰ πίστεως παρχδεδομένου, οὐ δεομένου συλλογισμῶν τοῦτο ποιούμενον. Τί οὖν, ἂν λόγων ἄπειρος ἣ τῶν ἔξωθεν; Διὰ τοῦτο εἶπον, Τοῦ κατὰ διδαχὴν πιστοῦ λόγου. Ἵνα δυνατὸς ἢ καὶ παρακαλεῖν, καὶ ᾿ τοὺς ἀντιλέγοντας ἐλέγχειν. Ὥστε οὐ χρεία χόμπου ῥημάτων, ἀλλὰ φρενῶν, καὶ Γραφῶν ἐμπειρίας, καὶ νοημάτων δυνάμεως. Οὐχ ὁρᾷς Παῦλον τρεψάμενον τὴν οἰχουμένην -ἅπασαν, καὶ μειζόνως ἰσχύσαντα καὶ Πλάτωνος, καὶ΄ τῶν ἄλλων ἁπάντων; ᾿Αλλ᾽ ἀπὸ τῶν σημείων, φησίν, Οὐχ ἀπὸ τῶν σημείων μόνον ’ εἰ γὰρ ἐπέλθοις «κὰς Πράξεις τῶν ᾿Αποστόλων, πολλαχοῦ αὑτὸν εὑρή-. σεις. ἀπὸ τῆς διδασχαλίας χρᾳτοῦντα καὶ πρὸ τῶν σημείων. Ἵνα δυνατὸς ἦ καὶ [140] παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαιγούσῃ " τουτέστι, πρὸς φυλαχὴν τῶν οἰχείων, πρὸς ἀνατροπὴν τῶν ἐχθρῷν. Καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. Τούτον γὰρ μὴ ὄντος, πάντα οἴχεται. Ὃ γὰρ οὐκ εἰδὼς μάγεσθα: τοῖς ἐχθροῖς, καὶ αἱγμαλωτίζειν πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, καὶ λογισμοὺς χαθαιρεῖν " ὁ οὐχ εἰδὼς ἃ χρὴ περὶ τῆς ὀρθῆς διδάσχειν διδασχαλίας, πόῤῥω ἔστω θρόνου διδασχαλιχοῦ. Τὰ μὲν γὰρ ἄλλα καὶ ἐν τοῖς ἀρχομένοις εὕροι τις ἂν, οἷον τὸ ἀνέγκλητον, τὸ τέχνα ἔχειν ἐν ὑποταγῇ. τὸ φιλόξενον, τὸ δέκαιον, τὸ ὅσιον " ὃ δὲ μάλιστα χαραχτηρίζει τὸν διδάσχαλον, τοῦτό ἐστι, τὸ δύνασθαι καττχεῖν τὸν λόγον, οὗ πρόνοια οὐδεμία νῦν. Εἰσὶ γὸρ ποιοὶ καὶ ἴιστα ἐκ περιτομῆς" οὖς δεῖ ἐπιστομίζειν. Ὁρᾷς πῶς δείκνυσι πόθεν εἰσὶ τοιοῦτοι; ᾿Απὸ τοῦ μὴ θέλειν ἄρχεσθαι, ἀλλὰ ἄρχειν " τοῦτο γὰρ ἡνίξατο, Ὅταν οὖν πεῖσαι μὴ δυνηθῇς, μὴ διάταττε τούτοις 8, ἀλλ᾽ ἐπιστόμιζε εἰς τὴν τῶν ἄλλων ὠφέλειαν. Τί οὖν τὸ χέρδος, ὅταν μὴ πείθωνται, ἦ καὶ εἰ ἀνυπότακτοί εἶτι; Τίνος ἕνεχεν ἐπιστομίζειν χρή; Ἵνα ὠφεληθῶσιν ἕτεροι ἐντεῦθεν, Οἵτεγες ὄζους οἴχους ἀνατρέπουσι, διδάσκοντες ἃ μὴ δεῖ, αἰσχροῦ κέρδους χάρι». Εἰ γὰρ τὴν διδασχαλίαν ἀνεδέξατο, οὐχ ἱκανὸς δέ ἐστιν ἐκείνοις μάχεσθαι οὐδὲ ἐπιστομίσαι αὑτοὺς οὕτως ἀναισχυντοῦντας, τῆς τῶν ἀπολλυμένων βλάδτς χαθ᾽ ἕκαστον αἴτιος γενήσεται, Εἰ γὰρ παραινεῖ τις λέγων, Μὴ ζήτει γενέσθαι κριτὴς, εἰ μὴ ἰσχύεξις ἀδικίαν, πολλῷ μᾶλλον ἐνταῦθα ἂν εἴποι τις, Μὴ ζήτει γενέσθαι διδάσχαλος, εἰ τῆς τοῦ πράγματος ἀξίως ἀπέχεις, ἀλλὰ καὶ ἑλκόμενος ἀποπήδα, Ὁρᾷς πανταχοῦ τὴν φιλαργνρίαν, τὴν αἰσχροκέρδειαν αἱτίαν τούτων οὖσαν; Διδάσκογντες, φησὶν, ἃ μὴ δεῖ, αἰσχροῦ κέρδους χάριν.
Ho men gar exōthen archōn, epeidē nomǭ chratei kai anankę̄, eichotōs ou pollachou tēs tōn archomenōn gnōmēs choinōnei᾽ ho mentoi echontōn opheilōn archein, kai charin autǭ tēs archēs eidotōn, an houtō to pragma katastēsę̄, hōs apo tēs oicheias gnōmēs monon panta poiein, kai mēdeni metadidǭ logon, tyrannichōteron mallon hē dēmotichōteron tēn» epistasian pepoiētai. Dei gar, phēsin, agenchilēton einai hōs Theou oikonomon, mē authadē, mē orgilon. Pōs gar heterous paideusei chratein tou pathous toutou, heauton. mē paideusas? Eis polla gar hē archē exagei, kai chalepōteron poiei kai dysareston kai ton sphodra epieichē, myrias ananchas periistasa orgēs " an mē hē touto memeletēchōs proteron, kai chalepōteros estai, kai polla diaphtherei kai apolesei tōn tēs archēs. Mē nouthetounta gar hē epiplēttonta panta chrē poiein, mē hydrizonta’ poia gar ananchē hydreōs, eipe moi? Phodein chrē tę̄ tēs geennēs apeilę̄, dedittesthai, kaumallon kataphronei tou hydrizontos. Ouden gar houtō poiei chataphronēsin, hōs hydris, kai aischynei ton hydrizonta mallon, kai ouch aphiēsin einai aidesimon hōs dei. Pollēs autois tēs euladeias gemein ton logon chrē, en tois hamartēmasi mnēmēn echein tēs mellousēs chriseōs, paaēs de hydreōs einai chatharon᾽ ei de tine? eien hoi chōlyontes ta deonta poiein, meta pasēs autros estin ha didaschalos tōn psychōn᾽ ho de iatros ou plēttes, alla tan peplēgota diorthoutai kai therathon, sōphrona, dikaion, hosion, enchratē, antechomegon tou kata tēn didachēn pistou «logou. Eides postn epitasin aretēs apētēse? Mē aischrokcherdē, phēpx" toutesti, pollēn hyperopsian chrēmatōn epidikaion, hosion " pa hautou panta tois deomenois, phēsi, proïemenon " enchratē. Ou ton nēsteutēn hein Kotgith Ioroēaupi, kai ouch eipen haplōs Mē asōtos, pen entautha, alla ton pathous chratounta, ton kai glōttēs kai cheiros kai ophthalmōn acholastōn " touto gar estin enchrateia, to mēdeni hyposyresthai pathei. ᾿Agtechomegon tou kata tēn didachēn pistou "logou. Pistou entautha tou alēthous phēsin, ē tou dia pisteōs parchdedomenou, ou deomenou syllogismōn touto poioumenon. Ti oun, an logōn apeiros hē tōn exōthen? Dia touto eipon, Tou kata didachēn pistou logou. Hina dynatos ē kai parakalein, kai ᾿ tous antilegontas elenchein. Hōste ou chreia chompou rhēmatōn, alla phrenōn, kai Graphōn empeirias, kai noēmatōn dynameōs. Ouch horąs Paulon trepsamenon tēn oichoumenēn -hapasan, kai meizonōs ischysanta kai Platōnos, kai΄ tōn allōn hapantōn? ᾿All᾽ apo tōn sēmeiōn, phēsin, Ouch apo tōn sēmeiōn monon ’ ei gar epelthois «kas Praxeis tōn ᾿Apostolōn, pollachou hauton heurē-. seis. apo tēs didaschalias chrątounta kai pro tōn sēmeiōn. Hina dynatos ē kai [140] parakalein en tę̄ didaskalią tę̄ hygiaigousę̄ " toutesti, pros phylachēn tōn oicheiōn, pros anatropēn tōn echthrǭn. Kai tous antilegontas elenchein. Touton gar mē ontos, panta oichetai. Ho gar ouk eidōs magestha: tois echthrois, kai haigmalōtizein pan noēma eis tēn hypakoēn tou Christou, kai logismous chathairein " ho ouch eidōs ha chrē peri tēs orthēs didaschein didaschalias, porrhō estō thronou didaschalichou. Ta men gar alla kai en tois archomenois heuroi tis an, hoion to anenklēton, to techna echein en hypotagę̄. to philoxenon, to dekaion, to hosion " ho de malista charachtērizei ton didaschalon, touto esti, to dynasthai kattchein ton logon, hou pronoia oudemia nyn. Eisi gor poioi kai iista ek peritomēs" ous dei epistomizein. Horąs pōs deiknysi pothen eisi toioutoi? ᾿Apo tou mē thelein archesthai, alla archein " touto gar hēnixato, Hotan oun peisai mē dynēthę̄s, mē diatatte toutois 8, all᾽ epistomize eis tēn tōn allōn ōpheleian. Ti oun to cherdos, hotan mē peithōntai, ē kai ei anypotaktoi eiti? Tinos henechen epistomizein chrē? Hina ōphelēthōsin heteroi enteuthen, Hoiteges ozous oichous anatrepousi, didaskontes ha mē dei, aischrou kerdous chari». Ei gar tēn didaschalian anedexato, ouch hikanos de estin ekeinois machesthai oude epistomisai hautous houtōs anaischyntountas, tēs tōn apollymenōn bladts chath᾽ hekaston aitios genēsetai, Ei gar parainei tis legōn, Mē zētei genesthai kritēs, ei mē ischyexis adikian, pollǭ mallon entautha an eipoi tis, Mē zētei genesthai didaschalos, ei tēs tou pragmatos axiōs apecheis, alla kai helkomenos apopēda, Horąs pantachou tēn philargnrian, tēn aischrokerdeian haitian toutōn ousan? Didaskogntes, phēsin, ha mē dei, aischrou kerdous charin.
For the ruler outside, since he governs by law and compulsion, naturally does not often share the judgment of those he rules; but one who ought to rule willing men, who are grateful to him for his rule, if he so arranges the matter as to do everything from his own judgment alone and gives no one a say, makes his presidency more tyrannical than popular. “For he must be blameless,” he says, “as God's steward, not arrogant, not quick-tempered.” For how will he teach others to master this passion if he has not taught himself? For rule leads to many things, and makes even the very gentle harsher and hard to please, surrounding him with countless occasions of anger; if he has not practised this before, he will both be harsher and will ruin and destroy many of the affairs of his office. For he must do everything admonishing or rebuking, not insulting. For what need of insult, tell me? One must frighten by the threat of Gehenna, alarm … rather despises the one who insults. For nothing produces contempt so much as insult; it shames the one who insults more, and does not let him be respected as he should. Their speech must be full of much reverence; in the case of sins they must keep in mind the judgment to come, and be clean of all insult; and if there are some who hinder what ought to be done, with all … the teacher is a physician of souls; and the physician does not strike, but sets right and heals even the one who has struck him … “… self-controlled, just, holy, temperate, holding fast to the faithful word according to the teaching.” Do you see what intensity of virtue he required? “Not greedy for gain,” he says, that is, showing great contempt for money. “Just, holy”: giving up all that is his to those in need, he says. “Temperate”: he does not mean the one who fasts here, but the one who masters passion, of tongue and hand and wanton eyes; for this is temperance, to be dragged away by no passion. “Holding fast to the faithful word according to the teaching.” By “faithful” he means here the true, or that handed down through faith, which does not need syllogisms … What then, if he is unskilled in the learning from outside? That is why he said, “the faithful word according to the teaching.” “That he may be able both to exhort and to refute those who contradict.” So there is no need of pomp of words, but of sense, and of experience in the Scriptures, and of power of thought. Do you not see Paul, who turned the whole world and was mightier than Plato and all the others? But it was by the signs, someone says. Not by the signs only; for if you go through the Acts of the Apostles, you will find him in many places prevailing by teaching even before the signs. “That he may be able to exhort in sound teaching,” that is, for the protection of his own, for the overthrow of the enemies. “And to refute those who contradict.” For if this is lacking, everything is lost. For one who does not know how to fight the enemies, and to take every thought captive to the obedience of Christ, and to pull down reasonings; one who does not know what he must teach about right teaching, let him be far from the teacher's throne. For the other qualities one might find even among those who are ruled, such as being blameless, having children in subjection, being hospitable, just, holy; but what especially marks out the teacher is this, to be able to teach the word, of which there is no concern now. “For there are many insubordinate men, empty talkers and deceivers, especially those of the circumcision, whom one must silence.” Do you see how he shows where such men come from? From not wishing to be ruled but to rule; for he hinted at this. When, then, you cannot persuade them, do not give orders to these, but silence them for the benefit of the others. What then is the gain, when they are not persuaded, or if they are insubordinate? For what reason must one silence them? So that others may be benefited by it. “Who overturn whole households, teaching what they ought not, for the sake of shameful gain.” For if he has undertaken teaching, but is not able to fight them or to silence them when they are so shameless, he will be the cause of the harm of those who perish in each case. For if someone advises, saying, “Do not seek to become a judge, unless you are able to take away injustice,” much more might one say here, “Do not seek to become a teacher, if you fall short of the worth of the task, but even if you are dragged to it, leap away.” Do you see that everywhere love of money, greed for gain, is the cause of these things? “Teaching,” he says, “what they ought not, for the sake of shameful gain.”
Textual problem in this passage: see the notes.
Titus 1:7–11 (quotation, high confidence) · 2 Cor 10:5 (allusion, high confidence)
Notes and citation
Summary: Chrysostom explains the qualities of a bishop in Titus 1:7–11: gentleness without insult, self-mastery, and above all ability to teach and to silence false teachers.
- Quotations: Titus 1:7–11; 2 Cor 10:5; Sir 7:6 (“Do not seek to become a judge…”). Lines are lost in several places, and the commentary on Titus 1:7–8 is out of order in the digital text (Migne's Latin is mixed into it); marked … and translated by sense. κ/χ confusions translated by sense.
Notes on the original text
- Digital text corrected (OCR slip): Πλάτωνωας → Πλάτωνος.
Extrabiblical texts: Sir 7:6 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Church office, Heresy
Cite (SBL): Chrysostom, Hom. Tit. 1.5 (PG 62:671; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-titum/1-5
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Translation: Translated by Claude from the Greek (PG 62, archive OCR); compared afterwards with the public-domain English of NPNF¹ 13 (1889).
1.6PG 62:671
Οὐδὲν γάρ ἐστιν, ὃ μὴ λυμαίνεται ταῦτα τὰ πάθη" ἀλλ᾽ ὥσπερ πνεύματά τινα ἄγρια εἰς γαληνὸν ἐμπεσόντα πέλαγος, ὅλον αὐτὸ χάτωθεν ἀναμοχλεύει, ὡς καὶ τὴν ἄμμον τοῖς χύμασιν ἀναμίγνυσθαι οὕτω καῦτα τὰ πάθη εἰς Ψυχὴν εἰσιόντα, πάντα ἄνω καὶ ᾿ς οὐτὰ Το ἀρὶ!. γάτω ποιεῖ, πηροῖ τὸ διορατικὸν τῆ; διανοίας, μάλιστα δὲ ἡ τῆς δόξης μανία. Χρημάτων μὲν γὰρ εὔχολον καταφρονῆσαι τῷ βουλομένῳ τῆς δὲ παρὰ «ὧν πολλῶν τιμῆς ὑπεριδεῖν, πολλοῦ δεῖ πόνου, μεγάλῆς φιλοσοφίας, Ψυχῆς τινος ἀγγελιχῆς αὐτῆς ἁπτομένης τῆς κορυφῆς τῆς τοῦ οὐρανοῦ. Οὐ γὰρ ἔστιν, οὐχ ἔστιν οὐδὲν οὕτω πάθης τυραννικὸν καὶ πανταχοῦ χρατοῦν, ἐκ πλείονος μὲν καὶ ἐλάττονος μοίρας, πανταχοῦ δὲ ὅμως. Πῶς ἂν αὖν αὐτοῦ περιγενοίμεθα, εἰ καὶ μὴ κατὰ χράτος, ἀλλὰ κἂν ἐξ ἐλαχίστου μέρους; “Ἂν εἰς τὸν οὐρανὸν ἀναδλέπωμεν, ἂν τὸν Θεὸν σχῶμεν πρὸ ὀφθαλμῶν, [141] ἂν μείζω τῶν γηΐνων λάδωμεν λογισμόν. Ἐννόησον, ὅταν ἐπιθυμῇς δόξης, ὅτι αὐτῆς “ἐπέτυχες, καὶ μάθε τὸ τέλος, καὶ οὐδὲν εὑρήσεις " ἐννόησον ὅσην ἔχει τὴν ζημίαν τὸ πρᾶγμα, ὅσων καὶ ἡλίχων ἀποστερεῖ ἀγαθῶν ’ τοὺς μὲν γὰρ πόνους ὑποστήσῃ καὶ τοὺς κινδύνους, τῶν δὲ καρπῶν ἀποστερηθέσῃ καὶ τῶν ἐπάθλων " ἐννόει ὅτι οἱ πλεῖστοι χαχοὶ, καὶ χαταφρόνησον αὐτῶν τῆς δόξης, Καθ᾿ ἕνα ἕχαστον ἀναλόγισοι τίς ἐστι, καὶ ὄψει τὸ πρᾶγμα γέλωτος γέμον ὄψει ὅτι αἰσχύνη μᾶλλον, ἢ δόξα τὸ πρᾶγμά. ἐστι’ καὶ μετὰ ταῦτα ἀνάγαγε τὸν λογισμὸν ἐπὶ τὸ ἄνω θέατρον. Ὅταν ἀγαθόν τι πράττων ἐννοῆῇς, ὅτι δεῖ καὶ ἀνθρώποις δεῖξαι, χαΐ τινας ἐπιζητῇς θεατὰς τοῦ πράγματος, καὶ ὠδίνῃς ὥστε ὀφθῆναι " ἐννόησον ὅτι ὁ Θεὸς ὁρᾷ, καὶ πᾶσαν ἐκείνην σόεννύεις τὴν ἀπι-. θυμίαν " ἀναχώρησον ἐν τῆς γῆς. πρὸς ἐκεῖνο ἴδε τὰ͵ θέατρον τὸ ἐν τοῖς οὐρανοῖς. Ανθρωποι χἂν ἐπαινέσωσιν, ἀλλ᾽ ὕστερον ἐμέμψαντο, ἀλλὰ φθονοῦσιν, ἀλλ᾽ ἐπιλαμθάνονται " χἂν μὴ τοῦτο ποιῶσιν, οὐδὲν ὅλως ὠφελήσουσι τὸν ἐπαινούμενον ᾿ ἐπὶ δὲ τοῦ Θεοῦ οὐχ οὕτως, ἀλλὰ καίρει ἐπαινῶν ἡμῶν τὰ χατορθώματα. Εἶπες ὀρθῶς, καὶ χρότων ἐπέτυχες; καὶ τί τὸ χέρδος; Εἰ μὲν γὰρ ὠφελήθησαν οἱ χροτήσαντες καὶ μετεδάλοντο καὶ βελτίους ἐγένοντο, καὶ τῶν προτέρων χαχῶν ἀπέστησαν, δεῖ καίρειν ὄντως, οὐχ ἐπὶ τοῖς ἐπαίνοις τοῖς γενομένοις, ἀλλ᾽ ἐπὶ τῇ μεταδολῇ τῇ χαλῇ καὶ θαυμαστῇ. Εἰ δὲ διαπαντὸς μὲν ἐπαινοῦντες καὶ δὲ οὐδὲν ἀπὸ τῶν χρότων, ἀλγεῖν μᾶλλον χρὴ, ὅτι͵ αὑτοῖς εἰς κρῖμα ταῦτα γίνεται, ᾿Αλλ᾽ ἐπὶ εὐλαδείᾳ, δόξαν ἔχεις; Ἂν μὲν ὄντως: ἧς εὐλαδὴς, καὶ μηδὲν. ἑαυτῷ σύνοιδας πονηρὸν, καίρειν δεῖ, οὐχ ἐπειδὴ δηχεῖς, ἀλλ᾽ ἐπειδὴ εἶ " ἂν μέντοι μὴ ὧν, τῆς τῶν ποὶλῶν δόξης ἐπιθυμῇς, ἐννόει ὅτι οὐχ οὗτοι χρινοῦσιν. ἡμῖν χατ᾽ ἐχείνην τὴν ἡμέραν, ἀλλ᾽ ὁ τὰ λανθάνοντα. τὰ ἀχριθείας ἐπιστάμενος. Εἰ δὲ συνειδὼς ἑαυτῷ ἁμαρτήματα, χαθαρὺς εἶναι παρὰ πᾶσιν ὑποπτεύῃ, οὐ μόνον οὐ καίρειν δεῖ, ἀλλὰ καὶ ἀλγεῖν καὶ στένειν πιχρὸν, τὴν ἡμέραν ἐννοοῦντα συνεχῶς, χαθ᾽ ἦν πάντᾳ ἀποχαλύπτεται, χαθ᾽ ἣν τὰ κρυπτὰ τοῦ σχότοὺς φωτίζεται, Τιμῆς ἀπολαύεις; διαχρούον ταύτην, εἰδὼς ὅτι σε ὀφειλέτην χαθίστησιν. Οὐδείς σοι παρέχει τιμὴν; καὶ καίρειν δεῖ ἐπὶ τούτῳ" καὶ γάρ ὃ σοι μετὰ τῶν ἄλλων καὶ τοῦτο ὁ Θεὸς προθαλεῖται, ὅτι τιμῖς ἀπήλαυσας. Ἢ οὐχ ὁρᾷ;:. ὡς: μετὰ τῶν ἄλλων εὐεργεσιῶν καὶ τοῦτο ἐγχαλεῖ ὁ Θεὸς διὰ τοῦ προφήτου " Ἕαδον ἐκ τῶν υἱῶν ὑμῶν εἷς προφήτας, καὶ ἐκ τῶν γεαγίσκων ὑμῶν εἰς ἁγιασμόν; Κἂν τοῦτο τοίνυν χερδανεῖς,δὅτιοὐχ ἔσῃ ὑπεύθυνος μείζονι τιμωρίᾳ. Ὁ μὲν γὰρ μὴ τιμώμενος ἐν τῷ παρόντι βίῳ, καὶ χαταφρονούμενος καὶ οὐδὲ λόγου τινὸς ἀπολαύων, ἀλλὰ, Ῥ 51. (010. τοοίο. αὰ., οὐ γάρ. εἰπῆς; δυλ Ομ, ᾿ῃ αι}, ορθι δ ρογ δ θη : συ Ὁ ὅσ ἢ 1 ᾿ΐπο αοῖον αὐ ῖ6πν) ἀδοογμαηι. ()υἱ μῖ- [Δοὶ!α φωυϊνίβ δαί τοι; ΠΟΠΟΓΕΙΝ γ γῸ ἃ ῃυ δ 8 Ρῥγοιπίυγ, μα ἰδίαν, ποθ, οἰϊδηιδὶ Ὑϑὲϊ!, δι, οἱ ᾿μαἰ δῖον, πθ. νογθ ρυϊογιμἀϊπθιῃ μά θηὶ. μὴ} : ὀχϑιϊηοίϑ οἱ φίογία, οἱ αἱ [πη 4011}. 66 ἰφίιατ καὶ ὑδριζόμενος καὶ διαπτυόμενος, εἰ καὶ μηδὲν ἔτερον,τοῦτο γοῦν χαρποῦται τὸ μὴ καὶ τούτου ὑπεύθυνος εἶναι, τοῦ τιμηθῆναι παρὰ τῶν ὁμοδούλων Καὶ διὰ πολλὰ δὲ ἕτερα χερδαίνει 4 ἐντεῦθεν " συστέλλεται, [142]ταὰ πεινοῦται, οὐδὲ, ἐὰν θέλῃ, μέγα φρονήσει ποτὲ, εἰ ἑαυτῷ μᾶλλον προσέχει. Ὁ μέντοι πολλῇς ἀπολαύων τιμῆς, πρὸς τῷ καὶ ὀφλημάτων εἶναι μεγάλων ὑπεύθυνος, καὶ εἰς ἀπόνοιαν αἴρεται καὶ εἰς χενοδοξίαν, καὶ γίνεται δοῦλος ἀνθρώπων. Εἶτα τῆς δεσποτείας ταύτης αὐξομένης, πολλὰ ἀναγχάζεται ποιεῖν, ὧν οὐ βούλεται. ᾿
Ouden gar estin, ho mē lymainetai tauta ta pathē" all᾽ hōsper pneumata tina agria eis galēnon empesonta pelagos, holon auto chatōthen anamochleuei, hōs kai tēn ammon tois chymasin anamignysthai houtō kauta ta pathē eis Psychēn eisionta, panta anō kai ᾿s outa To ari!. gatō poiei, pēroi to dioratikon tē? dianoias, malista de hē tēs doxēs mania. Chrēmatōn men gar eucholon kataphronēsai tǭ boulomenǭ tēs de para «hōn pollōn timēs hyperidein, pollou dei ponou, megalēs philosophias, Psychēs tinos angelichēs autēs haptomenēs tēs koryphēs tēs tou ouranou. Ou gar estin, ouch estin ouden houtō pathēs tyrannikon kai pantachou chratoun, ek pleionos men kai elattonos moiras, pantachou de homōs. Pōs an aun autou perigenoimetha, ei kai mē kata chratos, alla kan ex elachistou merous? “An eis ton ouranon anadlepōmen, an ton Theon schōmen pro ophthalmōn, [141] an meizō tōn gēïnōn ladōmen logismon. Ennoēson, hotan epithymę̄s doxēs, hoti autēs “epetyches, kai mathe to telos, kai ouden heurēseis " ennoēson hosēn echei tēn zēmian to pragma, hosōn kai hēlichōn aposterei agathōn ’ tous men gar ponous hypostēsę̄ kai tous kindynous, tōn de karpōn aposterēthesę̄ kai tōn epathlōn " ennoei hoti hoi pleistoi chachoi, kai chataphronēson autōn tēs doxēs, Kath᾿ hena hechaston analogisoi tis esti, kai opsei to pragma gelōtos gemon opsei hoti aischynē mallon, ē doxa to pragma. esti’ kai meta tauta anagage ton logismon epi to anō theatron. Hotan agathon ti prattōn ennoēę̄s, hoti dei kai anthrōpois deixai, chaï tinas epizētę̄s theatas tou pragmatos, kai ōdinę̄s hōste ophthēnai " ennoēson hoti ho Theos horą, kai pasan ekeinēn soennyeis tēn api-. thymian " anachōrēson en tēs gēs. pros ekeino ide ta͵ theatron to en tois ouranois. Anthrōpoi chan epainesōsin, all᾽ hysteron emempsanto, alla phthonousin, all᾽ epilamthanontai " chan mē touto poiōsin, ouden holōs ōphelēsousi ton epainoumenon ᾿ epi de tou Theou ouch houtōs, alla kairei epainōn hēmōn ta chatorthōmata. Eipes orthōs, kai chrotōn epetyches? kai ti to cherdos? Ei men gar ōphelēthēsan hoi chrotēsantes kai metedalonto kai beltious egenonto, kai tōn proterōn chachōn apestēsan, dei kairein ontōs, ouch epi tois epainois tois genomenois, all᾽ epi tę̄ metadolę̄ tę̄ chalę̄ kai thaumastę̄. Ei de diapantos men epainountes kai de ouden apo tōn chrotōn, algein mallon chrē, hoti͵ hautois eis krima tauta ginetai, ᾿All᾽ epi euladeią, doxan echeis? An men ontōs: hēs euladēs, kai mēden. heautǭ synoidas ponēron, kairein dei, ouch epeidē dēcheis, all᾽ epeidē ei " an mentoi mē hōn, tēs tōn poilōn doxēs epithymę̄s, ennoei hoti ouch houtoi chrinousin. hēmin chat᾽ echeinēn tēn hēmeran, all᾽ ho ta lanthanonta. ta achritheias epistamenos. Ei de syneidōs heautǭ hamartēmata, chatharys einai para pasin hypopteuę̄, ou monon ou kairein dei, alla kai algein kai stenein pichron, tēn hēmeran ennoounta synechōs, chath᾽ ēn pantą apochalyptetai, chath᾽ hēn ta krypta tou schotous phōtizetai, Timēs apolaueis? diachrouon tautēn, eidōs hoti se opheiletēn chathistēsin. Oudeis soi parechei timēn? kai kairein dei epi toutǭ" kai gar ho soi meta tōn allōn kai touto ho Theos prothaleitai, hoti timis apēlausas. Ē ouch horą?:. hōs: meta tōn allōn euergesiōn kai touto enchalei ho Theos dia tou prophētou " Headon ek tōn huiōn hymōn heis prophētas, kai ek tōn geagiskōn hymōn eis hagiasmon? Kan touto toinyn cherdaneis,dotiouch esę̄ hypeuthynos meizoni timōrią. Ho men gar mē timōmenos en tǭ paronti biǭ, kai chataphronoumenos kai oude logou tinos apolauōn, alla, Rh 51. (010. tooio. aa., ou gar. eipēs? dyl Om, ᾿ę̄ ai}, orthi d rog d thē : sy Ho hos ē 1 ᾿ïpo aoion au i6pn) adoogmaēi. ()hui mi- [Doi!a phōyïnib dai toi? POPOGEIN g gO ha ę̄u d 8 Rrhgoipiyg, ma idian, poth, oiïdēidi Hyϑeï!, di, hoi ᾿mai dion, pth. nogth ryïogimaïpthię̄ ma thēi. mē} : ochϑiïēoiϑ hoi phiogia, hoi hai [pē 4011}. 66 iphiiat kai hydrizomenos kai diaptyomenos, ei kai mēden eteron,touto goun charpoutai to mē kai toutou hypeuthynos einai, tou timēthēnai para tōn homodoulōn Kai dia polla de hetera cherdainei 4 enteuthen " systelletai, [142]taa peinoutai, oude, ean thelę̄, mega phronēsei pote, ei heautǭ mallon prosechei. Ho mentoi pollę̄s apolauōn timēs, pros tǭ kai ophlēmatōn einai megalōn hypeuthynos, kai eis aponoian airetai kai eis chenodoxian, kai ginetai doulos anthrōpōn. Eita tēs despoteias tautēs auxomenēs, polla ananchazetai poiein, hōn ou bouletai. ᾿
For there is nothing that these passions do not ruin; but just as wild winds falling on a calm sea stir it all up from below, so that even the sand is mixed with the waves, so these passions, entering a soul, turn everything upside down and blind the clear sight of the mind; and above all the madness for glory. For it is easy for one who wishes to despise money; but to look down on honour from the many needs much labour, great philosophy, a soul like an angel's, touching the very summit of heaven. For there is no passion, none, so tyrannical and prevailing everywhere, in greater or less degree, but everywhere nonetheless. How then might we overcome it, if not wholly, at least in the smallest part? If we look up to heaven, if we keep God before our eyes, if we take thoughts higher than earthly things. Consider, when you desire glory, that you have obtained it, and learn its end, and you will find nothing; consider how much loss the thing brings, of how many and how great goods it deprives you: for you will undergo the labours and the dangers, but be deprived of the fruits and the prizes. Consider that most men are bad, and despise the glory they give. Reckon up each one, who he is, and you will see that the thing is full of absurdity; you will see that the thing is a disgrace rather than a glory. And after that lead your thought up to the theatre above. When, doing some good deed, you think that you must show it to men too, and look for spectators of the deed, and are in labour to be seen, consider that God sees, and you quench all that desire; withdraw from the earth, look to that theatre in the heavens. Men, even if they praise, later blame; they envy, they find fault; and even if they do not do this, they will not benefit the one praised at all. But with God it is not so; he rejoices in praising our good deeds. You spoke rightly and obtained applause? And what is the gain? If those who applauded were benefited, and changed and became better, and turned from their former evils, you should truly rejoice, not at the praises that were given, but at the fine and wonderful change. But if they praise always and … nothing from the applause, you should rather grieve, because these things become a judgment on them. But you have a reputation for piety? If you really are pious and are conscious of nothing evil in yourself, you should rejoice, not because you seem so, but because you are; but if, not being so, you desire the good opinion of the many, consider that it is not they who will judge us on that day, but he who knows hidden things exactly. And if, being conscious of sins, you are suspected by all of being clean, not only should you not rejoice but you should grieve and groan bitterly, continually considering the day on which all things are revealed, on which the hidden things of darkness are brought to light. You enjoy honour? Thrust it away, knowing that it makes you a debtor. No one gives you honour? You should rejoice at this too; for among other things God will reproach you with this too, that you enjoyed honour. Or do you not see how, among his other benefits, God brings this charge too through the prophet: “I took some of your sons for prophets, and some of your young men for consecration”? Even so, then, you will gain this, that you will not be liable to a greater punishment. For the one who is not honoured in the present life, but despised and of no account at all, but … even when insulted and spat upon, if nothing else, at least reaps this, that he is not liable for this too, for being honoured by his fellow servants. And he gains from it in many other ways too: he is kept low, he is humbled, and even if he wishes, he will never be proud, if he rather attends to himself. But one who enjoys much honour, besides being liable for great debts, is also lifted up to arrogance and vainglory, and becomes a slave of men. Then, as this mastery grows, he is compelled to do many things he does not wish.
Textual problem in this passage: see the notes.
1 Cor 4:5 (allusion, high confidence) · Amos 2:11 (quotation, high confidence)
Notes and citation
Summary: Chrysostom warns against the passion for glory, urging his hearers to look to God's verdict rather than human praise and to welcome dishonour as a protection.
- Quotations and allusions: 1 Cor 4:5 (the hidden things of darkness); Amos 2:11. A passage of Migne's Latin translation is garbled into the Greek after “of no account at all, but”, and a line is lost at “and …” (marked …). κ/χ confusions translated by sense.
Notes on the original text
- Digital text corrected (split word; OCR slip): ἀπτοτ μένης τῆς κορυφῇς → ἁπτομένης τῆς κορυφῆς.
Topics: Ethics, Humility and pride
Cite (SBL): Chrysostom, Hom. Tit. 1.6 (PG 62:671; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-titum/1-6
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Translation: Translated by Claude from the Greek (PG 62, archive OCR); compared afterwards with the public-domain English of NPNF¹ 13 (1889).
1.7PG 62:675
Ὡς οὖν εἰδότες ὅτι τοῦτο βέλτιον ἡμῖν, ἣ ἐχεῖνο, μῆτε ζητῶμεν τιμὰς, καὶ τὰς παρεχομένας διαχρουώμεθα, ἀποῤῥίπτωμεν ἀφ᾽ ἑαυτῶν, σθεννύωμεν τὴν ἐπιθυμίαν ταύτην. Ταῦτα καὶ πρὸς ἄρχοντας καὶ πρὸς ἀρχομένους ἡμῖν εἴρηται. Ψυχὴ γὰρ τιμῆς ἐπιθυμοῦσα καὶ τοῦ δοξάζεσθαι,οὐχ ὄψεται τὴν βασιλείαν τῶν οὐρανῶν. Οὐκ ἐμὸς οὗτος ὁ λόγος, οὐδὲ ἐμαυτοῦ λέγω ῥήματα, ἀλλὰ τοῦ θείου Πνεύματος " οὐχ ὄψεκαι, χἂν ἀρετὴν ἐργάζηται. ᾿Απέχουσι γὰρ, φησὶ, τὸν μισθὸν αὐτῶν. Ὁ τοίνυν μισθὸν μὴ λαμδάνων, πῶς ὄψεται τὴν βασιλείαν τῶν οὐρανῶν; Οὐ χωλύω δόξης ἐφίεσθαι, ἀλλὰ δόξης βούλομαι τῆς ἀληθοῦς «ἧς παρὰ τοῦ Θεοῦ" Οὗ ὁ ἔπαινος, φησὶν,οὐκ ἐξ ἀνθρώπων, ἀ.1..} ἐκ τοῦ Θεοῦ. Ἐν τῷ χρυπτῷ ὧμεν εὖὐλαδεῖς, μὴ περιχείμενοι τῦφον πολὺν καὶ σχηνὴν καὶ ὑπόκρισιν " ῥίψωμεν τοῦ προδάτου τὴν δορὰν, μᾶλλον δὲ γενώμεθα πρόδατα " οὐδὲν τῆς τῶν ἀνθρώπων δόξης οὐδαμινέστερον Ρ. Εἰπὲ γάρ μοι, ξὰν ἴδῃς παίδων πλῆθος μιχρῶν, ὑπομαζίων λέγω, ἄρα ἐπιθυμεῖς τῆς δόξης τῆς παρ᾽ ἐκείνων; Οὕτω πρὸς τοὺς ἀνθρώπους διάχεισο πάντας δόξης ἕνεχεν. Διὰ τοῦτο χενοδοξία λέγεται. Οὐχ ὁρᾷς τὰ προσωπεῖα, ἃ περιτίθενται οἱ ἐπὶ τῆς σχηνῆς;; πῶς μὲν χαλὰ, πῶς δὲ λαμπρὰ, πῶς δὲ εἰς τὴν ἐσχάτην ἀχρίδειαν τῆς εὖμορφίας διαπεπλασμένα; ἔχεις μοι δεῖξαι ὄψιν τοιαύτὴν ἐπὶ τῆς ἀληθείας; Οὐδαμῶς. Τί οὖν; ἄρα ἢράσθης αὐτῶν ποτε; Οὔ" διὰ τί; ἐπειδὴ διάχενά ἐστι, καὶ μιμεῖται χάλλος, οὐχ ἔστι δὲ χάλλος. Οὕτω καὶ ἡ δόξα διάχενός ἔστι καὶ μιμεῖται δόξαν, οὐχ ἔστι δὲ δόξα. ᾽Εχείνη μόνη μένει ἡ φυσικὴ ἡ ἔνδον - αὕτη δὲ ἡ ἔξω ἐπιχειμένη ἐπιχρύπτει πολλάχις νὴν ἀμορφίαν, ἐπιχρύπτει παρὰ ἀνθρώποις, καὶ μέχρι τῆς ἑσπέρας " τοῦ δὲ θεάτρου λυθέντος καὶ τῶν προσἃ (ἹΡ., Καὶ διὰ π. δὲ ἕτερα καίρειν δεΐ, ϑ6ἀ ἴῃ γυ μαῖα και. Μὴ τοίνυν ὡς ἐν σχηνῇ καὶ ἐν ὑποχρίσει τὴν ἀλήθειαν μετέλθωμεν. Εἰπὲ γάρ μοι, τί καλὸν ἔχει τὸ περιθλέπεσθαι παρὰ τῶν πολλῶν; χενοδοξία ἐστὶ, καὶ οὐδὲν ἕτερον " ἐπεὶ ἄνελθε εἰς τὴν οἰχίαν καὶ γενοῦ μόνος, καὶ εὐθέως διεῤῥύη τὸ πᾶν. Ἐνέθαλες εἰς τὴν ἀγοράν; ἐπέστρεψας τοὺς παρόντας; καὶ τί τὸ πλέον; Οὐδέν" ἐσδέσθη καὶ ἀπῆλθεν ὡς χαπνὸς διαλυθείς. Τῶν οὖν ἀνυποστάτων οὕτως ἐρῶμεν; καὶ πόσης ταῦτα ἀλογίας, εἰπέ μοι; πόσης ἀνοίας; Πρὸς ἕν τοίνυν ὁρῶμεν μόνον, πῶς ὁ θεὸς ἐπαινέσει" ἂν τοῦτὸ σχοπῶμεν, οὐδέποτε ζητήσομεν τὰ παρὰ τῶν ἀνθρώπων, ἀλλὰ χἂν γένηται, χαταφρονήσομεν, καταγελασόμεθα, διαπτύσομεν' ὡς ἂν εἰ χρυσίου μὲν ἐφιέμενοι, πηλὸν δὲ λαμδάνοντες, οὕτω διαχεισόμεθα. [145] Μὴ ἐπαινείτω σε ὁ δεῖνα - οὐδὲν γὰρ ὠφέλησε" χἂν ψέξῃ, οὐδὲν ἔδλαψεν. Ἐπὶ δὲ τοῦ Θεοῦ ταῦτα ἀμφότερα ἔχει τι χέρδος καὶ ζημίαν " τὰ δὲ παρὰ τῶν ἀνθρώπων πάντα μάταια. Καὶ χατὰ τοῦτο ἐξισούμεθα τῷ Θεῷ, ὅτι οὐ δεῖται τῆς παρ᾽ ἀνθρώπων δόξης ἐχεῖνος " Δόξαν γὰρ, φησὶ, παρὰ ἀνθρώπων οὔ «Ἰωμθάνω. Μικρὸν μὲν οὖν τοῦτο, εἶπέ μοι; Ὅταν μὴ θέλῃς χαταφρονεῖν δόξης, εἰπὲ ὅτι τῷ Θεῷ ἴσος γίνομαι καταφρονήσας, καὶ εὐθέως καταφρονήσεις. Οὐ γὰρ ἔστιν, ἄνθρωπον δόξης δοῦλον, μὴ πάντων εἶναι δοῦλον, καὶ αὑτῶν τῶν ἀνδραπόδων δουλιχώτερον. Οὐ γὰρ ἐπιτάττομεν τοιαῦτα τοῖς δούλοις τοῖς ἡμετέροις, οἷα ἐχείνη τοῖς ὑπ᾽ αὐτῆς ἁλοῦσιν᾽ αἰσχρὰ καὶ αἰσχύνης γέμοντα πράγματα καὶ φθέγγεσθαι ποιεῖ καὶ πάσχειν " καὶ μάλιστα ὅταν ἴδῃ ὑπαχούοντας, ἐπιτείνει μᾶλλον τὰ ἐπιτάγματα. Φύγωμεν οὖν, φύγωμεν, παραχαλῶ, τὴν δουλείαν ταύτην. Πῶς δὲ, φησὶ, δυνησόμεθα; Ἂν φιλοσοφήσωμεν περὶ τῶν ἐνταῦθα, ἂν ἴδωμεν ὅτι τὰ παρόντα πράγματα ὄναρ ἐστὶ καὶ σχιὰ, καὶ οὐδὲν ἕτερον, εὐχόλως αὐτῆς περιεσόμεθα, καὶ οὔτε ἐν τοὶς μικροῖς, οὔτε ἐν τοῖς μεγάλοις ἁλωσόμεθα ἂν δὲ μὴ ἐν τοῖς μικροῖς χαταφρονῶμεν, καὶ ἐν τοῖς μεγίστοις ῥᾳδίως περιπεσούμεθα. Πόῤῥωθεν οὖν ἀναστέλλωμεν αὐτῆς τὰς πηγάς" αὗται δέ εἰσιν ἄνοια καὶ τὸ ταπεινὴν χεχτῆσθαι ψυχήν ὡς ἐὰν ὑψηλὸν λάδωμεν φρόνημα, δυνησόμεθα καὶ τῆς παρὰ τῶν πολλῶν τιμῆς ὑπεριδεῖν, καὶ πρὸς τὸν οὐρανὸν τεῖνα: τὴν διάνοιαν, καὶ τῶν ἐκεῖ ἐπιτυχεῖν ἀγαθῶν " ὧν γένοίτο πάντας ἡμᾶς ἐπιτυχεῖν χάριτι καὶ φιλανθρωπίᾳ τοῦ Χριστοῦ, μεθ᾿ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
Hōs oun eidotes hoti touto beltion hēmin, hē echeino, mēte zētōmen timas, kai tas parechomenas diachrouōmetha, aporrhiptōmen aph᾽ heautōn, sthennyōmen tēn epithymian tautēn. Tauta kai pros archontas kai pros archomenous hēmin eirētai. Psychē gar timēs epithymousa kai tou doxazesthai,ouch opsetai tēn basileian tōn ouranōn. Ouk emos houtos ho logos, oude emautou legō rhēmata, alla tou theiou Pneumatos " ouch opsekai, chan aretēn ergazētai. ᾿Apechousi gar, phēsi, ton misthon autōn. Ho toinyn misthon mē lamdanōn, pōs opsetai tēn basileian tōn ouranōn? Ou chōlyō doxēs ephiesthai, alla doxēs boulomai tēs alēthous «hēs para tou Theou" Hou ho epainos, phēsin,ouk ex anthrōpōn, a.1..} ek tou Theou. En tǭ chryptǭ hōmen euyladeis, mē pericheimenoi typhon polyn kai schēnēn kai hypokrisin " rhipsōmen tou prodatou tēn doran, mallon de genōmetha prodata " ouden tēs tōn anthrōpōn doxēs oudaminesteron R. Eipe gar moi, xan idę̄s paidōn plēthos michrōn, hypomaziōn legō, ara epithymeis tēs doxēs tēs par᾽ ekeinōn? Houtō pros tous anthrōpous diacheiso pantas doxēs henechen. Dia touto chenodoxia legetai. Ouch horąs ta prosōpeia, ha peritithentai hoi epi tēs schēnēs?? pōs men chala, pōs de lampra, pōs de eis tēn eschatēn achrideian tēs eumorphias diapeplasmena? echeis moi deixai opsin toiautēn epi tēs alētheias? Oudamōs. Ti oun? ara ērasthēs autōn pote? Ou" dia ti? epeidē diachena esti, kai mimeitai challos, ouch esti de challos. Houtō kai hē doxa diachenos esti kai mimeitai doxan, ouch esti de doxa. ᾽Echeinē monē menei hē physikē hē endon - hautē de hē exō epicheimenē epichryptei pollachis nēn amorphian, epichryptei para anthrōpois, kai mechri tēs hesperas " tou de theatrou lythentos kai tōn prosa (HiR., Kai dia p. de hetera kairein deï, ϑ6a ię̄ gy maia kai. Mē toinyn hōs en schēnę̄ kai en hypochrisei tēn alētheian metelthōmen. Eipe gar moi, ti kalon echei to perithlepesthai para tōn pollōn? chenodoxia esti, kai ouden heteron " epei anelthe eis tēn oichian kai genou monos, kai eutheōs dierrhyē to pan. Enethales eis tēn agoran? epestrepsas tous parontas? kai ti to pleon? Ouden" esdesthē kai apēlthen hōs chapnos dialytheis. Tōn oun anypostatōn houtōs erōmen? kai posēs tauta alogias, eipe moi? posēs anoias? Pros hen toinyn horōmen monon, pōs ho theos epainesei" an touto schopōmen, oudepote zētēsomen ta para tōn anthrōpōn, alla chan genētai, chataphronēsomen, katagelasometha, diaptysomen' hōs an ei chrysiou men ephiemenoi, pēlon de lamdanontes, houtō diacheisometha. [145] Mē epaineitō se ho deina - ouden gar ōphelēse" chan psexę̄, ouden edlapsen. Epi de tou Theou tauta amphotera echei ti cherdos kai zēmian " ta de para tōn anthrōpōn panta mataia. Kai chata touto exisoumetha tǭ Theǭ, hoti ou deitai tēs par᾽ anthrōpōn doxēs echeinos " Doxan gar, phēsi, para anthrōpōn ou «Iōmthanō. Mikron men oun touto, eipe moi? Hotan mē thelę̄s chataphronein doxēs, eipe hoti tǭ Theǭ isos ginomai kataphronēsas, kai eutheōs kataphronēseis. Ou gar estin, anthrōpon doxēs doulon, mē pantōn einai doulon, kai hautōn tōn andrapodōn doulichōteron. Ou gar epitattomen toiauta tois doulois tois hēmeterois, hoia echeinē tois hyp᾽ autēs halousin᾽ aischra kai aischynēs gemonta pragmata kai phthengesthai poiei kai paschein " kai malista hotan idę̄ hypachouontas, epiteinei mallon ta epitagmata. Phygōmen oun, phygōmen, parachalō, tēn douleian tautēn. Pōs de, phēsi, dynēsometha? An philosophēsōmen peri tōn entautha, an idōmen hoti ta paronta pragmata onar esti kai schia, kai ouden heteron, eucholōs autēs periesometha, kai oute en tois mikrois, oute en tois megalois halōsometha an de mē en tois mikrois chataphronōmen, kai en tois megistois rhądiōs peripesoumetha. Porrhōthen oun anastellōmen autēs tas pēgas" hautai de eisin anoia kai to tapeinēn chechtēsthai psychēn hōs ean hypsēlon ladōmen phronēma, dynēsometha kai tēs para tōn pollōn timēs hyperidein, kai pros ton ouranon teina: tēn dianoian, kai tōn ekei epitychein agathōn " hōn genoito pantas hēmas epitychein chariti kai philanthrōpią tou Christou, meth᾿ hou tǭ Patri hama tǭ hagiǭ Pneumati doxa, chratos, timē, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
Knowing, then, that this is better for us than that, let us neither seek honours, and let us thrust away those offered, cast them from us, quench this desire. These things are said by us both to rulers and to the ruled. For a soul that desires honour and being glorified will not see the kingdom of heaven. This saying is not mine, nor do I speak my own words, but those of the divine Spirit; it will not see it, even if it practises virtue. “For they have their reward,” he says. One, then, who does not receive a reward, how will he see the kingdom of heaven? I do not forbid desiring glory, but I wish it to be the true glory, that from God: “whose praise,” he says, “is not from men but from God.” Let us be pious in secret, not putting on much pride and show and hypocrisy; let us throw off the sheep's skin, or rather let us become sheep. Nothing is more worthless than the glory of men. For tell me, if you see a crowd of little children, I mean infants at the breast, do you desire glory from them? So be disposed toward all men with regard to glory. That is why it is called vainglory. Do you not see the masks that those on the stage put on, how fine, how bright, how fashioned to the utmost exactness of beauty? Can you show me such a face in reality? By no means. What then? Did you ever fall in love with them? No. Why? Because they are empty and imitate beauty, but are not beauty. So glory too is empty and imitates glory, but is not glory. That natural beauty within alone remains; but this, laid on from outside, often hides the ugliness, hides it from men, and until evening; but when the theatre breaks up and the masks … Let us not, then, pursue the truth as on a stage and in play-acting. For tell me, what good is there in being looked at by the many? It is vainglory and nothing else; for go home and be alone, and at once it has all melted away. You went into the market? You turned the heads of those present? And what more? Nothing; it was quenched and went away like smoke dissolved. Are we, then, so in love with things without substance? And how irrational, tell me, how senseless is this? Let us look to one thing only, how God will praise us; if we consider this, we shall never seek what comes from men; but even if it comes, we shall despise it, laugh at it, spit on it; we shall be disposed like men who long for gold and receive mud. Let so-and-so not praise you, for he has not helped you; and if he blames, he has not hurt you. But with God both of these bring some gain and loss; but what comes from men is all vain. And in this we are made equal to God, that he does not need glory from men: “For I do not receive glory from men,” he says. Is this, tell me, a small thing? When you are unwilling to despise glory, say, “I become equal to God by despising it,” and at once you will despise it. For a man who is a slave of glory cannot but be a slave of all, more slavish than the very slaves. For we do not lay such commands on our slaves as she lays on those she has captured: she makes them both say and suffer things shameful and full of disgrace; and especially when she sees them obedient, she increases her commands. Let us flee, then, let us flee, I beg you, this slavery. But how, someone says, shall we be able to? If we practise philosophy about the things here, if we see that present things are a dream and a shadow and nothing else, we shall easily overcome it, and be caught neither in small things nor in great; but if we do not despise it in small things, we shall easily fall into it in the greatest. Let us, then, check its springs from afar; and these are folly and having a mean soul; since, if we take a lofty mind, we shall be able both to look down on the honour from the many, and to stretch our mind toward heaven, and to obtain the good things there; which may we all obtain, by the grace and love for humankind of Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and always, and to the ages of ages. Amen.
Matt 6:2 (quotation, high confidence) · Rom 2:29 (quotation, high confidence) · Matt 7:15 (allusion, medium confidence) · John 5:41 (quotation, high confidence)
Notes and citation
Summary: Chrysostom urges his hearers to reject human glory as empty, like a stage mask, and to seek only the praise of God.
- Quotations and allusions: Matt 6:2; Rom 2:29; Matt 7:15 (sheep's clothing); John 5:41. A line of Migne's Latin is garbled into the Greek after “the masks” (marked …). κ/χ confusions translated by sense.
Notes on the original text
- Digital text corrected (OCR slips): Ἑυχὴ γὰρ τιμῆς ὃ πιθυμοῦσα → Ψυχὴ γὰρ τιμῆς ἐπιθυμοῦσα.
Topics: Ethics, Humility and pride
Cite (SBL): Chrysostom, Hom. Tit. 1.7 (PG 62:675; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-titum/1-7
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Translation: Translated by Claude from the Greek (PG 62, archive OCR); compared afterwards with the public-domain English of NPNF¹ 13 (1889).