John Chrysostom, On Matthew

men, being engaged in more necessary and urgent matters, are not harmed at all by these small things. 4. Where, then, each one was living when he wrote, we need not strongly insist upon; but that they did not stand against each other, this we will endeavor to prove throughout the whole treatise. But you do the same thing, in alleging a discrepancy, as if you were to command them to use the same words and modes of expression. And I do not yet say that even those who boast greatly in rhetoric and philosophy, having written many books about the same subjects, not only simply disagreed, but even spoke in opposition to each other. For it is one thing to speak differently, and another to speak contentiously. I say none of these things; far be it from me to compose the defense from their madness; for I do not wish to establish the truth from falsehood. But I would gladly ask this: How were the discrepant accounts believed? how did they prevail? how, when saying contrary things, were they admired, believed, proclaimed everywhere in the world? And yet there were many witnesses of what was said, and many also were the enemies and adversaries. For they did not write them in a corner and bury them, but they spread them everywhere on land and sea, in the hearing of all; and these things were read in the presence of enemies, just as now, and nothing of what was said scandalized anyone. And very reasonably; for a divine power was the one that went through all things and set them aright among all. For if this were not so, how could the publican, and the fisherman, and the unlettered man have philosophized on such things? For what those outside were never able to imagine even in a dream, these men with much full assurance both declare and persuade; and not only while living, but also after they died; not twenty-two men, nor a hundred, nor a thousand, nor ten thousand, but cities and nations and peoples, and land and sea, and Greek and barbarian, both the inhabited and the uninhabited world; and concerning matters greatly surpassing our nature. For leaving the earth, they discourse on all things in the heavens, introducing to us another life and a different way of living, and wealth and poverty, and freedom and slavery, and life and death, and world and polity, all changed. Not as Plato, who composed that ridiculous republic, and Zeno, and if any other 57.19 wrote a republic, or composed laws. For all these were at once shown, that an evil spirit, and some savage demon warring against our nature, and an enemy of sobriety, and an adversary of good order, turning all things upside down, sounded in their soul. For when they make women common to all, and having stripped virgins, lead them to the wrestling-ground for a spectacle for men, and arrange clandestine marriages, mixing and confusing all things together, and overthrowing the boundaries of nature, what else is there to say? For that all those things are inventions of demons and what is said is contrary to nature, nature itself would testify to us, not tolerating what has been said; and this, they writing not with persecutions, not with dangers, not with wars, but with all security and freedom, and embellishing them with many things from many sources. But the teachings of the fishermen, though they were persecuted, scourged, in peril, both unlearned and wise, both slaves and free, both kings and soldiers, both barbarians and Greeks, received with all goodwill. 5. And you could not say, that because these things are small and grovelling, they have become readily acceptable to all; for these are much loftier than those. For of virginity, they never had a notion, not even in a dream nor by name, nor of poverty, nor of fasting, nor of any other of the lofty things. But our teachers not only banish desire, nor punish the act, but also an unchaste look, and insolent words, and disorderly laughter, and dress, and gait, and shouting, and they extend their exactness even to the smallest things, and have filled the whole world with the plant of virginity. And they persuade men to philosophize on these things concerning God, and the things in heaven, which no one

ἀνθρώπους, περὶ τὰ ἀναγκαιότερα καὶ κατεπείγοντα γενομένους, μηδὲν ἀπὸ τῶν μικρῶν τούτων παραβλάπτεσθαι. δʹ. Ἔνθα μὲν οὖν ἕκαστος διατρίβων ἔγραψεν, οὐ σφόδρα ἡμῖν δεῖ ἰσχυρίσασθαι· ὅτι δὲ οὐ κατ' ἀλλήλων ἔστησαν, τοῦτο διὰ πάσης τῆς πραγματείας πειρασόμεθα ἀποδεῖξαι. Σὺ δὲ ταὐτὸν ποιεῖς, διαφωνίαν αἰτιώμενος, ὥσπερ ἂν εἰ καὶ ῥήματα τὰ αὐτὰ ἐκέλευες εἰπεῖν, καὶ τρόπους λέξεων. Καὶ οὔπω λέγω ὅτι καὶ οἱ μέγα ἐπὶ ῥητορικῇ καὶ φιλοσοφίᾳ κομπάζοντες, πολλοὶ πολλὰ βιβλία γράψαντες περὶ τῶν αὐτῶν πραγμάτων, οὐ μόνον ἁπλῶς διεφώνησαν, ἀλλὰ καὶ ἐναντίως ἀλλήλοις εἶπον. Καὶ γὰρ ἕτερόν ἐστι διαφόρως εἰπεῖν, καὶ μαχομένους εἰπεῖν. Οὐδὲν τούτων λέγω· μή μοι γένοιτο ἐκ τῆς ἐκείνων παρανοίας συνθεῖναι τὴν ἀπολογίαν· οὐδὲ γὰρ ἀπὸ τοῦ ψεύδους τὴν ἀλήθειαν συστήσασθαι βούλομαι. Ἀλλ' ἐκεῖνο ἡδέως ἂν ἐροίμην, Πῶς ἐπιστεύθη τὰ διαφωνοῦντα; πῶς ἐκράτησε; πῶς ἐναντία λέγοντες ἐθαυμάζοντο, ἐπιστεύοντο, ἀνεκηρύττοντο πανταχοῦ τῆς οἰκουμένης; Καίτοι πολλοὶ οἱ μάρτυρες τῶν λεγομένων ἦσαν, πολλοὶ δὲ καὶ οἱ ἐχθροὶ καὶ πολέμιοι. Οὐ γὰρ ἐν γωνίᾳ μιᾷ γράψαντες αὐτὰ κατώρυξαν, ἀλλὰ πανταχοῦ γῆς καὶ θαλάττης ἥπλωσαν ὑπὸ ταῖς πάντων ἀκοαῖς· καὶ ἐχθρῶν παρόντων ταῦτα ἀνεγινώσκετο, καθάπερ καὶ νῦν, καὶ οὐδένα οὐδὲν τῶν εἰρημένων ἐσκανδάλισε. Καὶ μάλα εἰκότως· θεία γὰρ δύναμις ἦν ἡ πάντα ἐπιοῦσα καὶ κατορθοῦσα παρὰ πᾶσιν. Ἐπεὶ εἰ μὴ τοῦτο ἦν, πῶς ὁ τελώνης, καὶ ὁ ἁλιεὺς, καὶ ὁ ἀγράμματος τοιαῦτα ἐφιλοσόφει; Ἃ γὰρ οὐδὲ ὄναρ οἱ ἔξωθεν φαντασθῆναι ἠδυνήθησάν ποτε, ταῦτα οὗτοι μετὰ πολλῆς τῆς πληροφορίας καὶ ἀπαγγέλλουσι καὶ πείθουσι· καὶ οὐχὶ ζῶντες μόνον, ἀλλὰ καὶ τελευτήσαντες· οὐδὲ δύο καὶ εἴκοσιν ἀνθρώπους, οὐδὲ ἑκατὸν καὶ χιλίους καὶ μυρίους, ἀλλὰ πόλεις καὶ ἔθνη καὶ δήμους, καὶ γῆν καὶ θάλασσαν, καὶ Ἑλλάδα καὶ βάρβαρον, καὶ τὴν οἰκουμένην καὶ τὴν ἀοίκητον· καὶ περὶ πραγμάτων σφόδρα τὴν ἡμετέραν ὑπερβαινόντων φύσιν. Τὴν γὰρ γῆν ἀφέντες, πάντα περὶ τῶν ἐν οὐρανοῖς διαλέγονται, ἑτέραν ἡμῖν ζωὴν εἰσάγοντες καὶ βίον ἄλλον, καὶ πλοῦτον καὶ πενίαν, καὶ ἐλευθερίαν καὶ δουλείαν, καὶ ζωὴν καὶ θάνατον, καὶ κόσμον καὶ πολιτείαν, πάντα ἐξηλλαγμένα. Οὐ καθάπερ Πλάτων, ὁ τὴν καταγέλαστον ἐκείνην πολιτείαν συνθεὶς, καὶ Ζήνων, καὶ εἴ τις ἕτερος πολιτείαν 57.19 ἔγραψεν, ἢ νόμους συνέθηκεν. Καὶ γὰρ αὐτόθεν ἅπαντες ἐδείκνυντο οὗτοι, ὅτι πνεῦμα πονηρὸν, καὶ δαίμων τις ἄγριος πολεμῶν ἡμῶν τῇ φύσει, καὶ σωφροσύνης ἐχθρὸς, καὶ εὐταξίας πολέμιος, πάντα ἄνω καὶ κάτω ποιῶν, ἐνήχησεν αὐτῶν τῇ ψυχῇ. Ὅταν γὰρ κοινὰς πᾶσι τὰς γυναῖκας ποιῶσι, καὶ παρθένους γυμνώσαντες ἐπὶ τῆς παλαίστρας ἄγωσιν ἐπὶ θέαν ἀνθρώπων, καὶ λαθραίους κατασκευάζωσι γάμους, πάντα ὁμοῦ μιγνύντες καὶ συνταράττοντες, καὶ τοὺς ὅρους τῆς φύσεως ἀνατρέποντες, τί ἕτερον ἔστιν εἰπεῖν; Ὅτι γὰρ δαιμόνων ἐκεῖνα ἅπαντα εὑρήματα καὶ παρὰ φύσιν τὰ λεγόμενα, καὶ αὐτὴ μαρτυρήσειεν ἂν ἡμῖν ἡ φύσις, οὐκ ἀνασχομένη τῶν εἰρημένων· καὶ ταῦτα οὐ μετὰ διωγμῶν, οὐ μετὰ κινδύνων, οὐ μετὰ πολέμων, ἀλλὰ μετὰ ἀδείας καὶ ἐλευθερίας ἁπάσης γραφόντων, καὶ πολλοῖς πολλαχόθεν καλλωπιζόντων. Τὰ δὲ τῶν ἁλιέων, ἐλαυνομένων, μαστιζομένων, κινδυνευόντων, καὶ ἰδιῶται καὶ σοφοὶ, καὶ δοῦλοι καὶ ἐλεύθεροι, καὶ βασιλεῖς καὶ στρατιῶται, καὶ βάρβαροι καὶ Ἕλληνες, μετὰ πάσης ἐδέξαντο τῆς εὐνοίας. εʹ. Καὶ οὐκ ἂν ἔχοις εἰπεῖν, ὅτι διὰ τὸ μικρὰ εἶναι ταῦτα καὶ χαμαίζηλα, εὐπαράδεκτα γέγονεν ἅπασι· καὶ γὰρ πολλῷ ταῦτα ἐκείνων ὑψηλότερα. Παρθενείας μὲν γὰρ, ἐκεῖνοι οὐδὲ ὄναρ οὐδὲ ὄνομα ἐφαντάσθησαν, οὐδὲ ἀκτημοσύνης, οὐδὲ νηστείας, οὐδέ τινος ἄλλου τῶν ὑψηλῶν. Οἱ δὲ παρ' ἡμῖν οὐκ ἐπιθυμίαν ἐξορίζουσι μόνον, οὐδὲ πρᾶξιν κολάζουσιν, ἀλλὰ καὶ ὄψιν ἀκόλαστον, καὶ ῥήματα ὑβριστικὰ, καὶ γέλωτα ἄτακτον, καὶ σχῆμα, καὶ βάδισμα, καὶ κραυγὴν, καὶ μέχρι τῶν μικροτάτων προάγουσι τὴν ἀκρίβειαν, καὶ τὴν οἰκουμένην ἅπασαν τοῦ τῆς παρθενίας ἐνέπλησαν φυτοῦ. Καὶ περὶ Θεοῦ δὲ ταῦτα φιλοσοφεῖν πείθουσι, καὶ τῶν ἐν οὐρανοῖς πραγμάτων, ἃ μηδεὶς