Concerning
Lowliness of Mind Part II
7. And then therefore being in bonds he
writes to the Philippians, saying, Now I desire that you should know, brethren,
Philippians 1:12 calling the disciples brethren. For such a thing as this is
love; it casts out all inequality, and knows not superiority and dignity; but
even if one be higher than all, he descends to the lowlier position of all;
just what Paul also used to do. But let us hear what it is that he desires they
should know. That the things which happened unto me, he says, have fallen out rather
to the furtherance of the gospel. Philippians 1:12 Tell me, how and in what
way? Have you then been released from your bonds? Have you then put off your
chain? And do you with free permission preach in the city? Have you then,
having gone into an assembly, drawn out many long discourses about the faith,
and departed after gaining many disciples? Have you then raised the dead and
been made an object of wonder? Have you then cleansed lepers, and all were
astounded? Have you driven away demons, and been exalted? No one of these
things, he says. How then did the furtherance of the gospel take place? Tell
me. So that my bonds, he says, have become openly known in the whole Court, and
to all the rest. Philippians 1:13 What do you say? This then, this was the furtherance,
this the advance, this the increase of the proclamation— that all knew that you
were bound. Yes, he says: Hear at least what comes next, that you may learn
that the bonds not only proved no hindrance, but also a ground of greater
freedom of speech. So that several of the brethren in the Lord, in reliance on
my bonds, more abundantly dare fearlessly to speak the word. Philippians 1:14
What do you say, O Paul? Have your bonds inspired not anxiety but confidence?
Not fear but earnest longing? The things mentioned have no consistency. I too
know it. For neither did these things take place according to the consistency
of human affairs, he means, but what came about was above nature, and the
successes were of divine grace. On this account what used to cause anxiety to
all others, that to him afforded confidence. For also if any one having taken
the leader of an army and confined him, have made this publicly known, he
throws the whole camp into flight; and if any one have carried a shepherd away
from the flock, the security with which he drives off the sheep is great. But
not in Paul's case was it thus, but the contrary entirely. For the leader of
the army was bound, and the soldiers became more forward in the spirit; and the
confidence with which they sprung upon their adversaries was greater: the
shepherd was in confinement, and the sheep were not consumed, nor even
scattered.
8. Who ever saw, who ever heard of, the scholars
taking greater encouragement in the dangers of their teachers? How was it that
they feared not? How was it that they were not terrified? How was it that they
did not say to Paul, Physician, heal yourself, Luke 4:23 deliver yourself from
your manifold perils, and then thou will be able to procure for us those
countless good things? How was it they did not say these things? How! It was
because they had been schooled, from the grace of the Spirit, that these things
took place not out of weakness, but out of the permission of the Christ; in
order that the truth might shine abroad more largely; through bonds and
imprisonments and tribulations and straits increasing and rising, to a greater
volume. Thus is the power of Christ in weakness perfected. For indeed if his
bonds had crippled Paul and made him cowardly; either himself or those belonging
to him; one could not but feel difficulty; but if rather they prepared him into
greater renown, one must be astounded and marvel, how through a thing involving
dishonour glory was procured for the disciple— through a thing inspiring
cowardice confidence and encouragement resulted to them all. For who was not
astounded at him then, seeing him encircled with a chain? Then demons took to
flight all the more, when they saw him spending his time in a prison. For not
so splendid does the diadem make a royal head, as the chain his hands; not
owing to their proper nature, but owing to the grace that darted brightness on
them. On this account it was that great encouragement resulted to the
disciples. For also they saw his body indeed bound, but his tongue not bound,
his hands indeed tightly manacled, but his voice unshackled, and transversing
the whole world more swiftly than the solar ray. And this became to them an
encouragement; learning as they did from the facts that no one of present
things is to be dreaded. For when the soul has been genuinely imbued by divine
longing and love, it pays regard to no one of things present; but just as those
who are mad venture themselves against fire and sword and wild beasts and sea
and all else, so these too, maddened with a most noble and most spiritual
frenzy, a frenzy arising from sanity, used to laugh at all things that are
seen. On this account, seeing their teachers bound, they the more exulted, the
more prided themselves; by facts giving to their adversaries a demonstration
that on all sides they were impregnable and indomitable.
9. Then therefore, when matters were in this state,
some of the enemies of Paul, desiring to fan up the war to greater vehemence,
and to make the hatred of the tyrant, which was felt towards him greater,
pretended that they themselves also preached; (and they did preach the right
and sound faith,) for the sake of the doctrine advancing more rapidly: and this
they did, not with the desire to disseminate the faith; but in order that Nero,
having learned that the preaching was increasing and the doctrine advancing,
might the sooner have Paul led away to execution. There were therefore two
schools; that of Paul's scholars and that of Paul's enemies; the one preaching
out of sincerity, and the others out of love of contention and the hatred they
felt towards Paul. And by way of declaring this he said, Some indeed through
envy and strife are preaching Christ, (pointing out those his enemies) but some
also through good pleasure; saying this about his own scholars. Philippians
1:15 Then next about those; Some indeed out of contentiousness, (his enemies,)
not purely, not soundly, but, thinking that they are thereby bringing pressure
upon my bonds; for the defence of the gospel. For what? Nevertheless, in any
way; whether in pretence or in sincerity, Christ is being announced.
Philippians 1:16-18 So that vainly and to no purpose is this saying taken in
reference to heresies. For those who then were preaching were not preaching
corrupt doctrine; but sound and right belief. For if they were preaching
corrupt doctrine, and were teaching other things contrary to Paul, what they
desired was certain not to succeed to them. Now what did they desire? That the
faith having grown, and the disciples of Paul having become numerous, it should
rouse Nero to greater hostility. And if they were preaching different
doctrines, they would not have made the disciples of Paul numerous; and by not
doing so, they would not have exasperated the tyrant. He does not therefore say
this— that they were bringing in corrupt doctrines— but that the motive from
which they were preaching, this was corrupt. For it is one thing to state the
pretext of their preaching itself was not sound. For the preaching does not
become sound when the doctrine is laden with deception; and the pretext does
not become sound when the preaching indeed is sound, but they who preach do not
preach for the sake of God, but either with a view of enmity, or with a view to
the favour of others.
10. He therefore does not say this— that they were
bringing in heresies; but that it was not from a right motive, nor through
piety that they were preaching what they did preach. For it was not they might
increase the gospel that they were doing this; but that they might wage war
against him, and throw him into greater danger— on this account he accuses
them. And see how with exactitude he laid it. Thinking, he says, that they were
putting pressure upon my bonds. Philippians 1:17 He did not say, putting, but
thinking they were putting upon, that is supposing, by way of pointing out that
even if they so supposed, still he himself was not in such a position; but that
he even rejoiced on account of the advance of the preaching. He added therefore
saying, But in this I both rejoice and will rejoice: doctrines deception, and
they were bringing in heresies, Paul could not possibly rejoice. But since the
doctrine was sound and of genuine parentage, on this account he says, I rejoice
and will rejoice. For what if they are destroying themselves by doing this out
of contentiousness? Still, even unwillingly, they are strengthening my cause.
Do you see how great is Paul's power? How he is caught by no one of the devil's
machinations? And not only is he not caught; but also by these themselves he
subdues him. For great indeed is both the devil's craftiness, and the
wickedness of those who minister to him; for under pretence of being of the
same mind, they desired to extinguish the proclamation. But he who seizes the
cunning in their craftiness did not permit that this should take place then. By
way of declaring this very thing at least Paul said, But the continuing in the
flesh is the more necessary for your sake; and this I confidently know, that I
shall continue and remain in company with you all. Philippians 1:24-25 For
those men indeed set their mind on casting me out of the present life, and are
ready to endure anything for this object: but God does not permit it on your
account.
11. These things therefore, all of them, remember
with exactness in order that you may be able with all wisdom to correct those
who use the Scriptures without reference to circumstances and at hap-hazard,
and for the destruction of their neighbours. And we shall be able both to
remember what has been said, and to correct others, if we always betake
ourselves to prayers as a refuge, and beseech the God who gives the word of
wisdom to grant both intelligence in hearing, and a careful and unconquerable
guardianship of this spiritual deposit in our hands. For things which often we
have not strength to perform successfully from our own exertions, these we
shall have power to accomplish easily through prayers which are persevering.
For always and without intermission it is a duty to pray, both for him who is
in affliction, and him who is in dangers, and him who is in prosperity— for him
who is in relief and much prosperity, that these may remain unmoved and without
vicissitude, and may never change; and for him who is in affliction and his
many dangers, that he may see some favourable change brought about to him, and
be transported into a calm of consolation. Are you in a calm? Then beseech God
that this calm may continue settled to you. Have you seen a storm risen up
against you? Beseech God earnestly to cause the billow to pass, and to make a
calm out of the storm. Have you been heard? Be heartily thankful for this;
because you have been heard. Have you not been heard? Persevere, in order that
you may be heard. For even if God at any time delay the giving, it is not in
hatred and aversion; but from the desire by the deferring of the giving
perpetually to retain you with himself; just in the way also that affectionate
fathers do; for they also adroitly manage the perpetual and assiduous
attendance of children who are rather indolent by the delay of the giving.
There is to you no need of mediators in audience with God; nor of that much
canvassing; nor of the fawning upon others; but even if you be destitute, even
if bereft of advocacy, alone, by yourself, having called on God for help, you
will in any case succeed. He is not so wont to assent when entreated by others
on our behalf, as by ourselves who are in need; even if we be laden with ten
thousand evil deeds. For if in the case of men, even if we have come into
countless collisions with them, when both at dawn and at mid-day and in the
evening we show ourselves to those who are aggrieved against us, by the
unbroken continuance and the persistent meeting and interview we easily
demolish their enmity— far more in the case of God would this be effected.
12. But you are unworthy. Become worthy by your
assiduity. For that it both is possible that the unworthy should become worthy
from his assiduity; and that God assents more when called on by ourselves than
by others; and that he often delays the giving, not from the wish that we
should be utterly perplexed, nor to send us out with empty hands; but in order
that he may become the author of greater good things to us— these three points
I will endeavour to make evident by the parable which has today been read to
you. The woman of Chanaan had come to Christ praying on behalf of a daughter
possessed by a demon, and crying out with much earnestness (it says, Have pity
on me, Lord, my daughter is badly possessed by a demon.) See, the woman of a
strange nation, and a barbarian, and outside of the Jewish commonwealth. For
indeed what else (was she) than a dog, and unworthy of the receiving her
request? For it is not, he says, good to take the children's bread, and to give
it to the dogs. But, all the same, from her assiduity, she became worthy. For
not only did he admit her into the nobility of children, dog as she was; but
also he sent her off with that high encomium saying, O woman great is your
faith; be it done to you as you will. Now when the Christ says, great is your
faith, seek thou no other demonstration of the greatness of soul which was in
the woman. Do you see how, from her assiduity the woman, being unworthy, became
worthy? Desirest thou also to learn that we accomplish (our wish) by calling on
him by ourselves more than by others? She cried out, and the disciples having
come to him say, Let her go away, for she is crying after us: Matthew 5:23 and
to them he says, I am not sent, unless to the lost sheep of the house of
Israel. Matthew 5:24 But when she had come to him by herself and continued
crying, and saying, Yes, Lord, for even the dogs eat from the table of their
masters, then he granted the favour and says, Be it done unto you as you will.
Do you see how, when they were entreating him, he repelled; but when she who
needed the gift herself cried out, he assented? For to them he says, I am not
sent, unless to the lost sheep of the house of Israel; but to her he said,
Great is your faith; be it done unto you as you will. Again, at the beginning
and in the prelude of her request he answered nothing; but when both once and
twice and thrice she had come to him, then he granted the boon; by the issue
making us believe that he had delayed the giving, not that he might repel her
but that he might display to us all the woman's endurance. For if he had
delayed in order that he might repel her, he would have not granted it even at
the end; but since he was waiting to display to all her spiritual wisdom, on
this account he was silent. For if he had granted it immediately and at the
beginning, we should not have known the woman's virtue. Let her go it says,
because she is clamouring behind us. But what (says) the Christ? You hear a
voice, but I see the mind: I know what she is going to say. I choose not to
permit the treasure hidden in her mind to escape notice; but I am waiting and
keeping silence; in order that having discovered it I may lay it down in
publicity, and make it manifest to all.
by Saint John Chrysostom
Photo taken from Wikimedia Commons
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