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Leaves From St. John Chrysostom

Saint John Chrysostom

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LEAVES FROM ST. JOHN CHRYSOSTOM.

LEAVES FROM ST. JOHN CHRYSOSTOM.

SELECTED AND TRANSLATED BY MARY H. ALLIES. Edited with a Preface by T. W. ALLIES, K.C.S.G. Μεγάλης δυνάμεως ἀπόδειξις τὸ διὰ τῶν ἐναντίων πείθειν. Hom. iv. on 1st Epistle to Corinthians. LONDON: BURNS &amp; OATES, Limited . NEW YORK: CATHOLIC PUBLICATION SOCIETY CO. 1889. Hom. iv. on 1st Epistle to Corinthians. LONDON: BURNS &amp; OATES, Limited . NEW YORK: CATHOLIC PUBLICATION SOCIETY CO. 1889. Imprimatur. Henricus Eduardus , Cardinalis Archiepiscopus . Westmonasterii , Die 28 Novembris

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ERRATA.

ERRATA.

Page 16, for “surrounded” read surrounds. Page 21, for “Nirockl” read Nirschl. { These are corrected in this electronic edition. }...

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Birth and Parentage

Birth and Parentage

John of Antioch was born about the year 347, of a noble family. His father, Secundus, held a high rank in the imperial army; he died early, and left a very young widow, in the bloom of age and beauty, and amply endowed with wealth. Many suitors sought to obtain the hand of St. Anthusa. She remained faithful to the memory of her husband, and devoted to the education of her only son. She brought him up in all the knowledge of the age and in strict piety, which she enforced by her example. St. Anth

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Named Preacher at Antioch

Named Preacher at Antioch

But John speedily renounced this and all worldly renown. He practised a most strictly ascetic life, and gave himself up to the study of the Christian religion. He was a pupil of that Diodorus, afterwards bishop of Tarsus, who was then held in high repute as a Scripture commentator. He was also under St. Meletius, patriarch of Antioch. From him he received baptism in 369, at the age, therefore, of twenty-two years; and the minor order of Lector three years later. The bishops who met at Antioch in

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Archbishop of Constantinople

Archbishop of Constantinople

Thus, at fifty years of age, St. Chrysostom was placed, not only without seeking for it, but against his wishes, upon that see which, through the residence of the emperor, was already become the most conspicuous of episcopal thrones in the East. From the moment that Constantine, sixty-seven years before, had made Byzantium Nova Roma, and founded, in fact, a new empire, all the ambitious spirits among the prelates of the East sought to seat themselves on that perilous height. This new centre of t

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State of Constantinople

State of Constantinople

Such was the state of things when, in 398, he began the charge of a city which, in corruption, party spirit, and unquenched enmities of long-standing, surpassed, if it were possible, his own native Antioch. It is true, that instead of the small remnant who listened to St. Gregory eighteen years before in the Church of the Resurrection, the whole city was, in name at least, Catholic. Its bishop was seated in a magnificent church, with a clergy more numerous, perhaps, than in any episcopal see in

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Enmity of Eudoxia

Enmity of Eudoxia

But the ‘Court’s stern martyr-guest,’ who was also ‘the glorious preacher with soul of zeal and lips of flame,’ could not go on long practising the life of a saint with the power of a patriarch under such sovereigns as the weak Arcadius and the imperious Eudoxia. His virtues offended many in a city of intense worldliness. His censures, delivered with his wonted eloquence from the pulpit of the cathedral, roused great enmities. In Theophilus, patriarch of Alexandria, he had a watchful enemy, eage

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Synod of the Oak

Synod of the Oak

But certain disturbances about the doctrine of Origen which had broken out among the monks in Egypt involved him in unfortunate difficulties. Among many monks who fled to Constantinople from the desert of Nitria in Egypt, under excommunication from Theophilus, were the ‘four tall brothers’. They came to accuse their patriarch before the emperor and Chrysostom. He took them up, showing kindness and sympathy, though he did not admit them to communion. Theophilus was summoned to Constantinople by t

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Exile at Kucusus

Exile at Kucusus

Not long did the peace last. A statue of the empress had been inaugurated before the cathedral. The crowd indulged in most intemperate rejoicings, and paid almost idolatrous homage to the statue. This Chrysostom, in preaching, censured. The empress took the blame to herself: it kindled her wrath afresh. It was whispered to her that the great preacher had alluded to her under the name of Herodias. A new synod of the patriarch’s opponents was convoked. It issued, in the year 404, a second sentence

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Judgment of Pope Innocent I.

Judgment of Pope Innocent I.

The Pope withdrew his communion from the intruder Arsacius, who had been put unlawfully in the see of Chrysostom, and from his successor Atticus; and for many years this mark of reprobation was all that the Pope could do in the difficult circumstances of the times. It lasted until the name of Chrysostom was replaced in the diptychs of the Church at Constantinople....

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Comana

Comana

But Arcadius went further, and condemned Chrysostom to a more distant and ruder exile at Pityus, a seaport on the most desolate eastern coast of the Euxine. In the utmost summer heat, with exhausted strength, the deposed patriarch had to undertake this journey. He never reached the end. His merciless guards pressed his weakness to the utmost. When at Comana he thought his end was near; but the guards urged him on. For an hour he could drag himself along; then his strength utterly failed. He was

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His Death

His Death

‘In that very night (that is, at Comana) the martyr of the place stood before him, Basiliscus by name, who had been bishop of Comana, and died by martyrdom in Nicomedia in the reign of Maximinus, together with Lucian of Bithynia, who had been a priest of Antioch. And he said, “Be of good heart, brother John, for to-morrow we shall be together”. It is said that the martyr had already made the same announcement to the priest of the place: “Prepare the place for brother John, for he is coming”. And

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Translation of his Body

Translation of his Body

Thirty years after, a disciple and friend of Chrysostom sat in the see of Nova Roma, the orthodox Proclus, who was a theologian and a saint. He moved the emperor Theodosius II. to bring back the body of Chrysostom to its place among the bishops in the Church of the Apostles, where only the bishops and the emperors were buried—the former in the church, the latter in the vestibule. Theodoret, bishop of Cyrus at the time, says: ‘A great multitude of the faithful crowded the sea in vessels, and ligh

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Final Burial at St. Peter’s

Final Burial at St. Peter’s

Those remains now rest in a fitter place. St. Chrysostom, in words quoted further on, when dilating as a fervent lover of St. Paul upon his praise, cried out: ‘Rome, for this do I love, although having reason otherwise to praise her, both for her size, and her antiquity, and her beauty, and her multitude, and her power, and her wealth, and her victories in war. But passing by all these things, for this I count her blessed: because, when alive, Paul wrote to them, and loved them so much, and went

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Summary of his Works

Summary of his Works

It may be well to give here a summary of St. Chrysostom’s works. Very much of his labour he spent in commenting upon Scripture. This took the form of homilies, of which the larger part was delivered before the people in Antioch. He belongs to the Antiochene school of literal explanation. He was a fellow-pupil under Diodorus of Tarsus, with that Theodorus, afterwards bishop of Mopsuestia, whose writings were the fountain-head of what was afterwards called Nestorianism. They were composed exactly

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The Way, the Truth, and the Life. (Homilies on St. Matthew,[4] lxxvi., vol. ii., p. 395.)

The Way, the Truth, and the Life. (Homilies on St. Matthew,[4] lxxvi., vol. ii., p. 395.)

· · · · · · · Is not it with justice, then, that He turns away from us and chastises us, since in everything He is offering us Himself, and we are resisting Him? This is clear to all. ‘For,’ He says, ‘if you wish to adorn yourself you have My adornment, or to arm yourself you have My arms, or to dress yourself you have My clothing, or to eat you have My table, or to walk you have My road, or to inherit you have My inheritance, or to go into your own country you have that city of which I am the B

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Who is the Greater? (Homilies on St. Matthew, lviii., vol. ii., p. 167.)

Who is the Greater? (Homilies on St. Matthew, lviii., vol. ii., p. 167.)

At that time the disciples came to Jesus, saying: Who, then, is the greater in the kingdom of heaven? The disciples had a human feeling, this is why the Evangelist lays special stress upon it, saying, at that time —that is, when He had singled out Peter for special honour. For in the case of James and John one was the first-born, but He did nothing of the kind for them. As, then, they are ashamed to own to their annoyance, they do not say openly: ‘Why hast Thou honoured Peter more than us?’ or,

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The First are Last and the Last First. (Homilies on St. Matthew, lxvii., vol. ii., p. 285.)

The First are Last and the Last First. (Homilies on St. Matthew, lxvii., vol. ii., p. 285.)

Let no sinner despair: let no just man give way to sloth. Neither let the just be presumptuous, for it often happens that the harlot outstrips him; nor let the sinner be downcast, for he may overtake those who are first. Listen to what God says to Jerusalem: I said all these things after her adultery, Turn to Me, and she did not turn . As often as we return to the burning charity of God, He no longer remembers our former sins. God is not as man: He does not reproach those who come to Him, or say

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Variety of Human Lot. (Homilies on the First Epistle to the Corinthians,[5] xxix., vol. ii., p. 359.)

Variety of Human Lot. (Homilies on the First Epistle to the Corinthians,[5] xxix., vol. ii., p. 359.)

· · · · · · · One and the same Spirit worketh all things, distributing to each his own gifts according to His pleasure. Therefore he says, let us not be troubled or grieved, thinking to ourselves, ‘Why have I received this and not received that?’ Neither must we scrutinise the doings of the Holy Spirit. For if you know that He has shown you favour out of kindness, considering that out of the same kindness He has also put a limit to His gift, acquiesce and rejoice in what you have received, and b

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Whence the Rich? (Homilies on First Epistle to Corinthians, xxxiv., vol. ii., p. 430.)

Whence the Rich? (Homilies on First Epistle to Corinthians, xxxiv., vol. ii., p. 430.)

You ask, ‘Whence come the rich?’ for it is written, Riches and poverty are from the Lord . Now let us ask those who urge this upon us, ‘Then is all wealth and all poverty from the Lord?’ Who would say as much? For we see many laying up riches for themselves through rapacity, through the spoliation of tombs, through sorcery, and other means of the same kind, and that those who possess these riches are unworthy even of living. Now, tell me, is this the wealth we recognise as from God? No, far from

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The Rich Young Man. (Homilies on St. Matthew, lxiii., vol. ii., p. 227.)

The Rich Young Man. (Homilies on St. Matthew, lxiii., vol. ii., p. 227.)

And behold one came and said to Him: Good Master, what shall I do that I may inherit eternal life? Some reject this young man as insidious and bad. I, however, would not deny that he was a lover of money, and unable to resist it, since Christ convicted him of this; but I should not admit that he was insidious, because it is not safe to make a venture upon what is unknown, especially in accusations, and because St. Mark has removed this doubt. For he says that running up and kneeling before Him,

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Different Kinds of Friendship. (Homilies on St. Matthew, lx., vol. ii., p. 199.)

Different Kinds of Friendship. (Homilies on St. Matthew, lx., vol. ii., p. 199.)

Let us now consider the various forms which friendship takes with the majority of men. One man loves because he is loved; another because he has been honoured; another shows a liking for a man who has been of use to him in some practical matter or other; another, again, for some such similar reason; but it is difficult, indeed, to find a man who loves his neighbour thoroughly and as he ought for Christ’s sake. For in most cases it is temporal business which brings men together. St. Paul did not

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The Buyers and Sellers in the Temple. (Homilies on St. Matthew, lxvii., vol. ii., p. 277.)

The Buyers and Sellers in the Temple. (Homilies on St. Matthew, lxvii., vol. ii., p. 277.)

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the chairs of them that sold doves. And He saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves. John says the same thing, but he says it in the beginning of his gospel, whereas Matthew says it towards the end. Hence it is evident that the thing recounted took place twice and at different

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The Voice of Good Deeds. (Homilies on St. Matthew, xlvi., vol. ii., p. 14.)

The Voice of Good Deeds. (Homilies on St. Matthew, xlvi., vol. ii., p. 14.)

If twelve men leavened the whole world, consider what our wickedness must be, inasmuch as we, being so many, are unable to convert the remainder, when we ought to suffice for the leavening of a thousand worlds. ‘But,’ some one says, ‘they were apostles.’ What does this matter? Had not they the same surroundings as you? Were they not reared in cities? Did they not lead the same sort of life? Did they not follow a trade? Were they angels? Did they come down from heaven? ‘But,’ you say, ‘they worke

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The Best Controversy. (Homilies on St. Matthew, xv., vol. i., p. 201.)

The Best Controversy. (Homilies on St. Matthew, xv., vol. i., p. 201.)

Then He goes on to a higher example— You are the light of the world . It is again of the world ; not of one people, nor of twenty cities, but of the whole world; and it is a reasonable light, far superior to this physical light, just as spiritual salt is to material salt. And first they are salt, and afterwards light, in order that you may learn the force of strong words and the advantage of this holy teaching. For it is urgent and will not be diverted from its aim, and, leading us by the hand,

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The Tongue a Royal Power. (Homilies on St. Matthew, li., p. 76.)

The Tongue a Royal Power. (Homilies on St. Matthew, li., p. 76.)

Let us understand what those things are which sully a man, and when we have understood let us shun them. In the church we see a certain habit prevailing amongst the majority of men—how they are eager to come in with spotless clothes and clean hands, whilst they do not trouble themselves about how they are to offer up a pure heart to God. I say this, not forbidding men to wash their hands or their mouths; my wish, however, is that they should wash them in the right way, not with water alone, but

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Golden Vessels and Golden Hearts. (Homilies on St. Matthew, l., p. 62.)

Golden Vessels and Golden Hearts. (Homilies on St. Matthew, l., p. 62.)

Let us then, too, touch the hem of His garment, or rather, if we please, we have Himself whole and entire. For His body too is now put before us, not His garment only, but His very body, not to be merely touched, but to be eaten and taken away. Let us therefore approach with faith, each one with his own infirmity. For if those who touched the hem of His garment drew forth so much strength, how much more those who possess the whole of Him? Approaching with faith is not only taking what is there b

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True Almsgiving. (Homilies on St. Paul’s Second Epistle to the Corinthians, xvi., vol. iii., p. 182.)

True Almsgiving. (Homilies on St. Paul’s Second Epistle to the Corinthians, xvi., vol. iii., p. 182.)

Charity is, indeed, a great thing, and a gift of God, and when it is rightly ordered, likens us to God Himself as far as that is possible; for it is charity which makes the man. Some one, at least, wishing to characterise man, did it in these words: Man is great, and the merciful man is honourable . Kindness is better than raising up the dead. For it is a much greater thing to feed Christ in His hunger than to raise the dead in the name of Jesus. By feeding Christ you confer a benefit upon Him;

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I was hungry and you gave Me to eat. (Homilies on St. Matthew, xlv., vol. ii., p. 5.)

I was hungry and you gave Me to eat. (Homilies on St. Matthew, xlv., vol. ii., p. 5.)

Are you unable to practise the virginal life? Then make a prudent marriage. Are you unable to do without possessions? Give, then, of what you possess. Is such a burden too heavy for you? Divide your goods with Christ. Are you not willing to cede Him everything? Make over to Him at least the half or the third part. He is your brother and co-heir; make Him your co-heir even on earth. How much soever you give to Him you give that to yourself. Do you not listen to the Prophet’s words, Despise not th

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The Archetype and the Type. (Homilies on the Epistle to the Philippians, xiii., vol. v., p. 136.)

The Archetype and the Type. (Homilies on the Epistle to the Philippians, xiii., vol. v., p. 136.)

The Apostles presented a type, maintaining in their own persons a certain archetype. Consider how austere their life was, as if offering an archetype, and example, and living laws. For they set forth to all, through their deeds, that which the Scripture said. This is the best teaching, which has power to lead the disciple. You may talk and use fine words, but if your actions do the contrary you are no teacher. The disciple thinks very little of fine words; they should be accompanied by the teach

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The Weak Things of God. (Homilies on First Epistle to Corinthians, vi., vol. ii., p. 59.)

The Weak Things of God. (Homilies on First Epistle to Corinthians, vi., vol. ii., p. 59.)

· · · · · · · And I was with you in weakness, and in fear, and in much trembling. Here, again, is another point. Not only are those who believe illiterate, not only is the teacher illiterate, not only is the mode of teaching replete with illiterateness, not only is the teaching itself qualified to terrify—for it was the Cross and death—but together with these there were other obstacles: dangers and plottings, and daily anguish, and harassing pursuit. For he often calls persecution weakness, as h

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The Secret of our Faith. (Homilies on First Epistle to Corinthians, iii., vol. ii., p. 27.)

The Secret of our Faith. (Homilies on First Epistle to Corinthians, iii., vol. ii., p. 27.)

· · · · · · · Show me, if you can, whether Peter and Paul were scholars. But you cannot; for they were ordinary men and unlettered. [7] Just as Christ, when He sent His disciples out into the world, showed His power first to them in Palestine, saying, When I sent you without purse, and scrip, and shoes, did you want anything? Afterwards He charged them to have a scrip and a purse, and so He did in this case. For that which was aimed at was to show the power of Christ, not that the lack of extern

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The Victory of Our Faith. (Homilies on St. Matthew, lxxv., vol. ii., p. 376.)

The Victory of Our Faith. (Homilies on St. Matthew, lxxv., vol. ii., p. 376.)

We may wonder the more at the power of Christ, and at the courage of the Apostles, because they were announcing the Gospel at the very time when everything Jewish was particularly attacked, and the Jews were proscribed as seditious, and the Roman emperor commanded their total dispersion. And this happened in a state of things which we may describe in this way. There is a great tempest at sea, the whole atmosphere is wrapped in darkness, wreck follows upon wreck, on board all the sailors are in o

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Marriages as they were and as they are. (Homilies on St. Matthew, lxxiii., vol. ii., p. 355.)

Marriages as they were and as they are. (Homilies on St. Matthew, lxxiii., vol. ii., p. 355.)

Have you not heard that men and women were assembled together in the upper room, and that that gathering was worthy of heaven? And with reason. The women of those days put in practice a high ascetic life, and men were grave and wise. Listen at least to the seller of purple saying: If you have judged me to be faithful to the Lord, come unto my house and abide there . Listen to the women who followed the Apostles about from place to place with the spirit of true men—a Priscilla, and a Persis, and

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“Use a Little Wine.” (Homilies de Statuis,[8] xxi., preached at Antioch, tom. ii., p. 2.)

“Use a Little Wine.” (Homilies de Statuis,[8] xxi., preached at Antioch, tom. ii., p. 2.)

Since, therefore, we melt down the gold of the Apostle’s mines, not throwing it into the furnace, but putting it by in the understanding of our soul, not enkindling a flame, but the fire of the Spirit, let us pick up diligently even the tiny shavings. For if the word is brief, its power is great. If the special worth of pearls lies not in their bulk but in their beauty, so is it in the reading of the Divine Scriptures. On the one hand, secular education has a care for much that is trifling, is f

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Possessing the Land. (Homilies on Second Epistle to Corinthians, ix., vol. iii., p. 110.)

Possessing the Land. (Homilies on Second Epistle to Corinthians, ix., vol. iii., p. 110.)

Since, then, the things which we see are temporary, but the things which we do not see eternal, let us turn our minds to these. For what excuse should we have for choosing passing things instead of eternal ones? If the present time be indeed pleasant, it does not last, whilst the pain which it produces endures relentlessly. How will those who have been made worthy of the Spirit be justified, enjoying so great a gift, if they remain crawling upon the earth and clinging to it? For I hear many men

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The Word of Praise. (Homilies on Second Epistle to Corinthians, i., vol. iii., p. 8.)

The Word of Praise. (Homilies on Second Epistle to Corinthians, i., vol. iii., p. 8.)

Let us not lose heart in temptation. For no man that feasts, and slumbers, and flags, is united to Christ, nor any of those who lead this soft and dissolute life; but the man in tribulation and temptation, he who walks on the narrow path, is near to Christ. For this was His path, and so He said: The Son of man hath not whereon to lay His Head . Therefore do not grieve that you are tried, seeing Whom you are like in this, how you are purified by temptations, and what great things you gain. Nothin

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Sufferings of the Just. (Homilies de Statuis, xxi., preached at Antioch, t. ii., p. 13, Benedictine Edition.)

Sufferings of the Just. (Homilies de Statuis, xxi., preached at Antioch, t. ii., p. 13, Benedictine Edition.)

Blessed are ye when men reproach you, and pursue you, and say every evil thing against you, lying. Rejoice and be glad, because your reward is very great in heaven; for this is what their fathers did to the prophets. And again, Paul, wishing to encourage the Macedonians, said: You, brethren, are become the imitators of the churches of God in Judea, because you have suffered from your own countrymen the same things as they suffered from the Jews. And again, exhorting the Hebrews in the same way,

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The Folly of the Cross. (Homilies on First Epistle to Corinthians, xiv., vol. ii., p. 36.)

The Folly of the Cross. (Homilies on First Epistle to Corinthians, xiv., vol. ii., p. 36.)

· · · · · · · Showing the power of the Cross, St. Paul says: The Jews too ask for signs, and the Greeks seek after wisdom: but we preach Christ crucified, a scandal to the Jews, a folly to the Gentiles, but to those who are called, both Jews and Gentiles, Christ the power of God and the wisdom of God . There is a deep meaning in these words. For he wishes to say how God conquered by contraries, and that the promulgation of the Gospel does not come from man. What he says amounts to this. When we

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The Abode of the Humble. (Homilies on St. Matthew, lxxii., vol. ii., p. 344.)

The Abode of the Humble. (Homilies on St. Matthew, lxxii., vol. ii., p. 344.)

He who humbleth himself shall be exalted. Where shall we find this humility? Would you like to go once more to the abode of goodness, to the tents of the blessed, I mean, to the mountains and forests? For it is there that we shall see this perfection of humility. They are men, some famous for outward position, some for wealth, who humble themselves in every particular, in their food, in their dwelling, in their servants, and so in all their life they are writing the word humility as if with pen

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The Prisoner of Jesus Christ. (Homilies on Epistle to the Ephesians, viii., vol. iv., p. 175.)

The Prisoner of Jesus Christ. (Homilies on Epistle to the Ephesians, viii., vol. iv., p. 175.)

It is the virtue of teachers to seek not honour nor glory from their disciples, but their salvation, and to do all things unto that end; for he who seeks the former would be a tyrant, not a teacher. It was not for your greater personal glorification that God set you over them, but that your business should be forgotten whilst theirs is strengthened. This is a teacher’s part; this was what blessed Paul did, who was removed from vanity and considered himself as one of the multitude, or rather as t

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The Seed not vivified unless it dies. (Homilies on First Epistle to Corinthians, xli., vol. ii., p. 517.)

The Seed not vivified unless it dies. (Homilies on First Epistle to Corinthians, xli., vol. ii., p. 517.)

But some one asks, how are the dead to be raised to life? With what sort of body will they come? Senseless man, that which thou sowest is not quickened, except it die first. Whereas the Apostle is everywhere so gentle and humble, he makes use of stronger language in this place on account of the adversaries’ unreasonableness. Nor is this enough but he adds arguments and examples, and in this way gets the better even of the most contentious. He had already said: Whereas by man came death, by man c

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The Resurrection in Creation. (Homilies on First Epistle to Corinthians, xvii., vol. ii., p. 199.)

The Resurrection in Creation. (Homilies on First Epistle to Corinthians, xvii., vol. ii., p. 199.)

Let no man disbelieve in the Resurrection, but if any man be in doubt, let him consider what great and wondrous things God made out of nothing, and receive them as a pledge of it . That, indeed, which has already taken place is much more marvellous and awe-inspiring. For, consider, He took the earth and moulded it, and made man and earth which was not before. How, then, did earth become man? How did the earth come out of nothing? How all those things proceeding from the earth, the endless famili

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Resurrection confirmed by Signs which followed. (Homilies on the New Testament,[12] viii., t. iii., p. 89.)

Resurrection confirmed by Signs which followed. (Homilies on the New Testament,[12] viii., t. iii., p. 89.)

The reason, beloved brethren, why we read immediately after the Crucifixion and the Resurrection of the wonders worked by the Apostles is that we may have a clear and unambiguous proof of the Resurrection. You did not look upon Him rising from the dead with your bodily eyes, but you see Him rising with the eyes of faith. You did not look upon Him rising with this physical eyesight of yours, but you will see Him rising through those signs. For their manifestation will lead you to faith’s contempl

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“Thou art Peter.” (Homilies on St. Matthew, liv., vol. ii., p. 108.)

“Thou art Peter.” (Homilies on St. Matthew, liv., vol. ii., p. 108.)

· · · · · · · ... Thou art Simon the son of Jona: thou shalt be called Cephas. Since thou hast proclaimed My Father, He says, so will I name thy father to thee: which was almost saying, ‘As thou art the son of Jona, so am I the Son of My Father’. For it was superfluous to say, ‘Thou art the son of Jona’; but as He had spoken of the Son of God, in order to show that as Peter is the son of Jona so He is the Son of God, of the same substance as the Begetter, He added further: And I say to thee thou

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“Peter Rose Up.” (Homilies on Acts of Apostles, Benedictine Edition, iii., tom. ix., p. 23.)

“Peter Rose Up.” (Homilies on Acts of Apostles, Benedictine Edition, iii., tom. ix., p. 23.)

And in those days Peter rose up in the midst of the disciples and said. As one eager and as entrusted by Christ with the flock, and as the first of the choir, he ever first begins to speak. And the number of names together was , he says, about a hundred and twenty . Men and brethren, this Scripture must needs have been fulfilled, which the Holy Ghost spake before. Why then did he not singly ask of Christ to give him some one in the place of Judas? And why do they not make the election of themsel

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Built upon the Rock. (Homily before he went into exile,[15] tom. iii., p. 415.)

Built upon the Rock. (Homily before he went into exile,[15] tom. iii., p. 415.)

Numerous are the waves, and great the tossing of the sea, but we have no fear of going down, for we stand upon the rock. Let the ocean rage as it will, it is powerless to break the rock. Let the waves roll, they cannot sink the bark of Jesus. Tell me, what should we fear? Death? To me to live is Christ and to die gain. Is it exile perchance? The earth is the Lord’s, and the fulness of it. Is it confiscation of property? We brought nothing with us into the world, and it is clear that we can take

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The Priest a Man, not an Angel. (Homily on Peter and Elias, Benedictine Edition, tom. ii., p. 730.)

The Priest a Man, not an Angel. (Homily on Peter and Elias, Benedictine Edition, tom. ii., p. 730.)

Why is it that so few are here to day? We commemorate the martyrs, and no one comes; the distance has made man soft, or rather not the distance, but their softness has been the impediment. Just as nothing can hinder readiness and alertness of will, so everything serves as a hindrance to an irresolute and desponding man. The martyrs shed their blood for the truth: can you not make light even of a long way? They laid down their head for Christ: will you not even come out of the city for your Lord?

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The Authority of the Priest. (On the Priesthood,[17] b. iii., c. iv., p. 24.)

The Authority of the Priest. (On the Priesthood,[17] b. iii., c. iv., p. 24.)

The priesthood performs its functions on earth but ranks with heavenly things. And indeed most rightly, for neither man, nor angel, nor archangel, nor any other created power has ordained this series of actions, but the Paraclete Himself, and He it is Who has inspired those still in the flesh to represent visibly the ministry of angels. Therefore, since the priest stands in the very heavens in the midst of those powers, he should be as pure as they. The ordinances before the law of grace, such a

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The Priest a Shepherd of Souls. (On the Priesthood, b. vi., c. i.)

The Priest a Shepherd of Souls. (On the Priesthood, b. vi., c. i.)

You have heard what is to be expected here on earth, but how shall we bear what is to come hereafter, when we shall be compelled to answer for everyone who has been entrusted to us? The punishment there does not stop with shame, but is a chastisement which never ends. If I began by quoting the words, Render obedience and submission to those who are over you, and who are responsible for your souls, as giving an account for them , I will not now withhold them. Fear of this judgment keeps me in a s

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One Sacrifice. (Homilies on Epistle to the Hebrews,[19] xvii.)

One Sacrifice. (Homilies on Epistle to the Hebrews,[19] xvii.)

Tell me what need was there of having many sacrifices when one is sufficient? That there being many which were constantly offered might show their inefficacy for purification. Just as a powerful remedy, which is productive of health and able to remove all the malady, does everything by one application, and when this one application does everything, it shows its strength in not being applied again; and this is also its work, for if it be always used it is a sign that it has no efficacy. The merit

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The new Pasch. (31st Homily on St. Matthew, lxxxi., vol. ii., p. 459.)

The new Pasch. (31st Homily on St. Matthew, lxxxi., vol. ii., p. 459.)

And whilst they were at supper, Jesus took bread, and blessed, and broke, and gave to His disciples, and said: Take ye and eat: this is My Body. And taking the chalice, He gave thanks, and gave to them, saying: Drink ye all of this; for this is my Blood of the new testament, which shall be shed for many unto remission of sins. Consider what great hardness of heart the traitor showed. Partaking of the mysteries, he remained the same, and enjoying that most tremendous Banquet, he was not converted

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The ‘Eyes of Rome’. (Homilies on Epistle to the Romans,[20] xxxiii., vol. i., p. 489.)

The ‘Eyes of Rome’. (Homilies on Epistle to the Romans,[20] xxxiii., vol. i., p. 489.)

A good teacher makes it his special duty to help those he is teaching, not by word only, but by prayer also. Hence Paul’s words: Let us give ourselves continually to prayer and to the ministry of the word . Who will pray for us now that Paul has departed? Those who emulate Paul: let us only show ourselves worthy of so great an advocacy, that we may not alone hear Paul’s voice in this world, but when we depart hence may deserve to look upon that soldier of Christ. Or rather, if we listen to him h

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‘This is My Body.’ (1st Homily on the Betrayal of Judas, Benedictine Edition, t. ii., p. 381.)

‘This is My Body.’ (1st Homily on the Betrayal of Judas, Benedictine Edition, t. ii., p. 381.)

Then the disciples came to Him. Then. When? When these things were taking place, and the betrayal was effected, and Judas destroyed himself, the disciples came to Him, saying, Where wilt Thou that we prepare to eat the Pasch ? Mark you the difference between disciple and disciples? The one betrays his Lord, the others busy themselves with preparing the Pasch; the one makes a bargain, the others minister for His table: both the one and the others had enjoyed the same miracles, the same teaching,

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The Union of the Holy Eucharist. (Homilies on St. Matthew, lxxxii., vol. ii., p. 468.)

The Union of the Holy Eucharist. (Homilies on St. Matthew, lxxxii., vol. ii., p. 468.)

· · · · · · · Let us then trust in God under all circumstances, and never gainsay Him, even when what He says seems contrary to our reasonings and to our sight; but let His word be more powerful than our reasoning and our sight. So let us act in regard to the mysteries, not seeing only that which is before us, but also embracing His words. His word is not to be set aside, whereas our senses are easily deceived. It has never failed, but our senses have erred over and over again. Since, then, the

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Bone of our Bone, Flesh of our Flesh. (Homilies on First Epistle to Corinthians, xxiv., vol. ii., pp. 287, 295.)

Bone of our Bone, Flesh of our Flesh. (Homilies on First Epistle to Corinthians, xxiv., vol. ii., pp. 287, 295.)

The chalice of benediction which we bless, is it not the communion of the Blood of Christ? What do you say, blessed Paul? Wishing to engage your hearers’ attention and commemorating the tremendous mysteries, do you call that awful and most tremendous chalice a chalice of benediction? ‘Yes,’ he says, ‘since what I have said is no slight thing. For when I speak of benediction I speak of the Eucharist, and when I speak of the Eucharist I unfold all the treasure of God’s munificence and commemorate

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Remembrance of the Dead. (Homilies on Epistle to the Philippians, iv., vol. v., p. 36.)

Remembrance of the Dead. (Homilies on Epistle to the Philippians, iv., vol. v., p. 36.)

Let us, then, not simply grieve for the dead, nor simply rejoice in the living. Then what shall we do? Let us grieve for sinners not when dead alone, but when living also; and let us be glad over the just not in their lifetime only, but when they have departed hence. Sinners even living are dead, whilst the just, who are dead, live: sinners are an object of pity to all men even here because they have quarrelled with God, so are the just blessed in that place, since they have gone to Christ. Sinn

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The Departed at the Sacred Mysteries. (Homilies on First Epistle to Corinthians, xli., vol. ii., p. 524.)

The Departed at the Sacred Mysteries. (Homilies on First Epistle to Corinthians, xli., vol. ii., p. 524.)

Since, then, we are to enjoy goods so great, let us join ourselves to that company which is as bright as the sun, and let us not weep for those who depart hence, but for those who make a bad end. For, as the husbandman does not grieve over his seed dissolved, but is in fear and anxiety as long as it remains solid, so he rejoices when he sees that it is dissolved. For dissolution is the beginning of the future generating. So let us also rejoice when the corruptible habitation perishes, and man is

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The Tombs of the Martyrs. (Homily on the Martyrs, Benedictine Edition, t. ii., p. 667.)

The Tombs of the Martyrs. (Homily on the Martyrs, Benedictine Edition, t. ii., p. 667.)

The feasts of the martyrs are not according to the course of days only, but they are reckoned also by the disposition of those who celebrate them. For instance, have you imitated a martyr, have you emulated his goodness, have you pressed on in the footsteps of his ascetic life? Then, though it is not a martyr’s day, you have celebrated a martyr’s feast. For to honour a martyr is to imitate him. Just as evil-doers are feastless in the midst of feasts, so the righteous, even if there be no solemni

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The Bodies of the Martyrs. (Homily on the Martyrs, Benedictine Edition, t. ii., p. 650.)

The Bodies of the Martyrs. (Homily on the Martyrs, Benedictine Edition, t. ii., p. 650.)

Yesterday was the martyrs’ feast, and so is to-day. Would that we could be always keeping the feast of the martyrs! For if those who are mad after theatres, and who gape open-mouthed at horses racing, cannot have enough of those foolish spectacles, how much more should we be insatiable for the feasts of the saints. In the one place there is a diabolical pomp, in the other a Christian feast: in the one place devils are revelling, in the other angelic choirs are singing: in the one place souls are

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The Tombs of the Servants. (Οἱ τάφοι τῶν δοὺλων.) (Homilies on Second Epistle to Corinthians, xxvi., vol. iii., p. 273.)

The Tombs of the Servants. (Οἱ τάφοι τῶν δοὺλων.) (Homilies on Second Epistle to Corinthians, xxvi., vol. iii., p. 273.)

Thus God has led all the saints through tribulation and distress, helping them on the one hand whilst securing the rest against conceiving an unduly high opinion of their merits. Thus it was in the beginning that idolatries prevailed by the excessive admiration lavished upon men, and in this way the Roman Senate decreed Alexander to be the thirteenth god. For it had this authority of electing and making gods. When the whole work of Christ became known the provincial ruler sent to enquire whether

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To Innocent, Bishop of Rome.[26]

To Innocent, Bishop of Rome.[26]

To my most reverend Lord, and the most religious Bishop Innocent, John sends greeting in the Lord. I think that before the reception of our letters your Piety will have heard of the iniquitous deed which has been attempted here; for the enormity of the evil has allowed scarcely a part of the world to be in ignorance of this direful tragedy. Report, carrying news of what has taken place to the farthest extremities of the earth, has everywhere called forth much wailing and lamentation. Since, howe

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Letter addressed to some Imprisoned Bishops and Priests, a.d. 404. (Benedictine Edition, cxviii., t. iii., p. 689.)

Letter addressed to some Imprisoned Bishops and Priests, a.d. 404. (Benedictine Edition, cxviii., t. iii., p. 689.)

You are dwelling in a prison and are in chains, and are shut up with unclean and filthy men: who could be more blessed than you on this account? Who wears on his head so noble a golden crown as he whose right hand is fettered for God? What dwelling-place so vast and splendid as a prison full of gloom, and dirt, and ill smells, and tribulation for the same cause? Rejoice, therefore, exult, you are crowned, be glad that these sad occurrences are the means of procuring you immense riches. This is t

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To the Priests and Monks Theodotus, Nicholas, and Cherea. Written from his Exile at Kucusus, a.d. 405. (Benedictine Edition, cxlvi., t. iii., p. 685.)

To the Priests and Monks Theodotus, Nicholas, and Cherea. Written from his Exile at Kucusus, a.d. 405. (Benedictine Edition, cxlvi., t. iii., p. 685.)

You allege the incursion of the Isaurians as the cause of your absence, but I look upon you as present and myself as with you, and see no obstacle in this against your arrival. For such are the wings of charity that they fly swiftly and with great alacrity in every direction, in spite of a thousand impediments. But if I am deprived of your bodily presence, cease not from prayer, and our merciful God will grant it us. Since I too, bearing you constantly in my mind, long for a sight of you in the

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To some Priests and Monks in Phœnicia, who were Instructing Heathens. (From Kucusus, A.D. 405. cxxiii., t. iii., p. 663.)

To some Priests and Monks in Phœnicia, who were Instructing Heathens. (From Kucusus, A.D. 405. cxxiii., t. iii., p. 663.)

Pilots, when they see the ocean stirred up from its depths, and a heavy storm and disturbance, not only do not desert the vessel, but show greater industry and more willingness by watching themselves and rousing the others. And physicians, too, when they see that the fever is active and very high, not only do not leave the sick man to himself, but then especially do all they can, and show a greater diligence and readiness both through others and through themselves so as to overcome the disease.

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To Studius, the Prefect of the City, on the Death of his Brother. (From Kucusus, A.D. 404. Benedictine Edition, cxcvii., t. iii., p. 710.)

To Studius, the Prefect of the City, on the Death of his Brother. (From Kucusus, A.D. 404. Benedictine Edition, cxcvii., t. iii., p. 710.)

I know that you have understanding and can reason, and that before my letter reaches you you will have heard in meekness of your happy brother’s departure, for I would not call it death. Now, since we, too, must do our part, I invite you, my most honoured Lord, to show yourself as you are at this time; not that you should not grieve, for this is impossible, being a man clothed in flesh and looking in vain for such a brother, but that you should restrain your sorrow. You know the perishableness o

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To Malchus on the Death of his Daughter. (Μαλχῳ, lxxi., t. iii., p. 632.)

To Malchus on the Death of his Daughter. (Μαλχῳ, lxxi., t. iii., p. 632.)

Do not be sad; do not put down the beautiful death of your happy daughter to your sins. She has reached the waveless shore and come to everlasting life. Removed from the troubled waters of this present life, she stands upon the rock, and whatever good things she has gathered together, those she holds as a most secure treasure. You should rejoice and exult and be glad that, like an intelligent gardener gathering the ripe fruit, you have offered her soul to the common Lord of all. Applying the rem

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To Olympias, A.D. 404. (On the Virginal Life, ii., t. iii., p. 542.)

To Olympias, A.D. 404. (On the Virginal Life, ii., t. iii., p. 542.)

· · · · · · · Virginity is so great a thing, and requires so much labour, that when Christ had come down from heaven in order to make men angels, and to sow the heavenly life on earth, He did not venture even then to enjoin it or to make a law of it, but He did teach death to self, than which there is nothing harder. He taught men to crucify themselves, always to do good to their enemies, yet He did not make a law of virginity. He left it to the free-will of His hearers, saying, Let him who can,

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The Blessedness of Suffering. (To Olympias, A.D. 404 or 405. Ὀλυμπίαδι, xvii., t. iii., p. 604.)

The Blessedness of Suffering. (To Olympias, A.D. 404 or 405. Ὀλυμπίαδι, xvii., t. iii., p. 604.)

Nothing strange or out of the way is happening to you, but it is extremely fitting and proper that the strength of your spirit should be increased by constant temptations, and your fervour and power in combat become greater, and that you should reap therefrom much sweetness. It is the nature of tribulation, when it encounters a brave and ardent soul, to bring about these results. And as the fire refines gold by its action, so does tribulation purify and refine golden souls. Therefore Paul says,

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To Olympias. (From Arabissus, A.D. 406. Ὀλυμπίαδι, xv., t. iii., p. 601.)

To Olympias. (From Arabissus, A.D. 406. Ὀλυμπίαδι, xv., t. iii., p. 601.)

Would you, who have given proof of so much mortification from your youth upwards, and have trodden human pride under foot, expect to live a quiet life without combat? How should this be? For if men who are fighting other men receive a thousand wounds in combats and wars, you who have been armed against principalities, and powers, and the lords of darkness in this world, against spiritual forces of wickedness, who have fought thus valiantly, and set up victorious trophies, and thus vexed the devi

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To Pœanius. ‘Glory be to God in all things.’ (A.D. 404. Παιανιῳ, cxciii., tom. iii., p. 708.)

To Pœanius. ‘Glory be to God in all things.’ (A.D. 404. Παιανιῳ, cxciii., tom. iii., p. 708.)

You greatly refreshed me and made me rejoice, when, in telling me of your misfortunes, you added the word, which we should always say in everything befalling us: ‘Glory be to God in all things’. This is a stroke which hits the devil in the right place; this is great security and happiness in every danger to the man who utters it. In giving voice to it, dark despondency vanishes. Cease not, then, from saying it and from teaching it to others. Thus a destructive storm, even should it increase in f

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Vanity of Vanities. (Homily on Eutropius,[30] Benedictine Edition, tom. iii., p. 381.)

Vanity of Vanities. (Homily on Eutropius,[30] Benedictine Edition, tom. iii., p. 381.)

At all times, but especially now, it is pertinent to say, Vanity of vanities, and all is vanity . Where is now that splendid consulship, those magnificent torches and applauding assemblies, those balls and banquets and stately feasts? Where are those crowns and curtains, those gatherings of a whole city, the cheerings of amphitheatres, the flatteries of crowded houses? All these things have vanished: a mighty gale has blown down the leaves, and shown us a naked tree, one shaken from its foundati

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SELECTION FROM BURNS & OATES’ Catalogue OF PUBLICATIONS.

SELECTION FROM BURNS & OATES’ Catalogue OF PUBLICATIONS.

LONDON: BURNS AND OATES, Ld. ORCHARD ST., W., &amp; 63 PATERNOSTER ROW, E.C. NEW YORK: 9 BARCLAY STREET. 1888....

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NEW BOOKS.

NEW BOOKS.

The Holy See and the Wandering of the Nations. By T. W. Allies , K.C.S.G. Demy 8vo, cloth, 10s. 6d. Characteristics from the Writings of Archbishop Ullathorne , together with a Bibliographical account of the Archbishop’s Works By the Rev. M. F. Glancey , of St. Mary’s College, Oscott. [Immediately. St. Peter, Bishop of Rome ; or, the Roman Episcopate of the Prince of the Apostles, proved from the Fathers, History and Chronology, and illustrated by arguments from other sources. By the Rev. T. Liv

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SELECTION FROM BURNS AND OATES’ CATALOGUE OF PUBLICATIONS.

SELECTION FROM BURNS AND OATES’ CATALOGUE OF PUBLICATIONS.

ALLIES, T. W. (K.C.S.G.) See of St. Peter. £0 4 6 Formation of Christendom. Vols. I., II., III. each 0 12 0 Church and State as seen in the Formation of Christendom, 8vo, pp. 472, cloth 0 14 0 The Throne of the Fisherman, built by the Carpenter’s Son, the Root, the Bond, and the Crown of Christendom. Demy 8vo 0 10 6 “It would be quite superfluous at this hour of the day to recommend Mr. Allies’ writings to English Catholics. Those of our readers who remember the article on his writings in the Ka

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