John Chrysostom, To Demetrius on Repentance I

7. Not yet has anyone, beloved, been seized by a desire for heavenly good things, as it is necessary to be seized; for otherwise he would have considered all things that seem to be difficult a shadow and much laughter. He then who admires present things would never be deemed worthy of the vision of the things to come; but he who despises these things, and considers all things to be no better than a shadow and a dream, will quickly attain those great and spiritual things. For to whom this good thing genuinely comes, it demonstrates as much power as fire among thorns, and even if it finds itself choked by ten thousand evils, even if many cords of sin are wrapped around it, even if the flame of desires is burning fiercely, and the great disturbance of worldly affairs surrounds it, driving all those things out completely with a certain harsh whip, it immediately places them far from the soul. And just as fine dust could never stand against the force of a violent wind, so neither can a multitude of unseemly desires withstand the rush of compunction falling upon it, but it vanishes and is scattered faster than any dust and smoke. But if the love of bodies so enslaves a soul, as to lead it away from all things, and nail it to the tyranny of the beloved alone, what would not be accomplished by the longing for Christ, and the fear of alienation from there? For just as it is difficult, or rather even impossible, to mix fire with water, so, I think, is it to bring together into the same place luxury and compunction; for these are opposites, and are destructive of one another. For the one is the mother of tears and sobriety, while the other is of laughter and delirium; and the one makes the soul light and winged, while the other makes it heavier than any lead. And this I will try to demonstrate not from my own words, but from him who was possessed by this good desire. Who then is this? The fiery lover of Christ, Paul, who was so wounded by this longing, that he groaned at the delay and tarrying of his departure from hence; For we who are in this tabernacle, he says, do groan; but he longed and wished still to remain here for Christ’s sake. For to abide, he says, in the flesh is more needful for you; that is, so that the faith in Christ might increase. For this reason he endured both hunger and thirst and nakedness and bonds and deaths and journeys across the sea and shipwrecks and all the other things which he enumerated, and not only was he not burdened by these things, but he even rejoiced; and the cause was the love of 47.405 Christ. Wherefore he also said: For in all these things, he says, we are more than conquerors through him that loved us. And do not marvel; for if the friendship of men has often made them dare to face death, what would the love of Christ not accomplish? what difficulty would it not make easy? Thus to him all things were bearable, as he looked only to the one longed for, and considering it greater than all pleasure and enjoyment to suffer all things for his sake, as indeed it is. For he did not consider himself to be on the earth, nor in the present life, nor to be moving among men, but as one already having the heavenly lot, and living as a citizen among angels, and having received the kingdom, and enjoying him face to face, thus he despised the pleasant and painful things of the present, and there was for him no thought of rest, which is constantly sought by us, but he cried out, saying: To this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwellingplace, and labour, working with our own hands; being reviled, we bless; being persecuted, we suffer it; being defamed, we intreat. And again, We are made as the filth of the world, the offscouring of all things unto this day. For once having turned the eyes of his soul to heaven, and being struck with amazement at the beauty there, he could not bear to return again to the earth; but just as some poor and needy man, shut up for all his time in a dark and humble little house, when he sees a king glittering with much gold and the flashing of gems, would no longer choose even to take into his mind the house of his own poverty, but will do everything in order to move to

ζʹ. Οὔπω οὐδένα, ἀγαπητὲ, τῶν οὐρανίων ἔλαβεν ἐπιθυμία καλῶν, καθὼς λαβεῖν χρή· ἦ γὰρ ἂν πάντα τὰ δοκοῦντα εἶναι χαλεπὰ, σκιὰν ἐνόμισε καὶ γέλωτα πολύν. Ὁ μὲν οὖν τὰ παρόντα θαυμάζων, οὐκ ἂν ἀξιωθείη τῆς τῶν μελλόντων θεωρίας ποτέ· ὁ δὲ τούτων ὑπερορῶν, καὶ οὐδὲν ἄμεινον σκιᾶς καὶ ὀνείρατος διακεῖσθαι πάντα νομίζων, ταχέως ἐπιτεύξεται τῶν μεγάλων ἐκείνων καὶ πνευματικῶν. Καὶ γὰρ οἷς ἂν γνησίως τοῦτο παραγένηται τὸ καλὸν, τοσαύτην ἐπιδείκνυται τὴν ἰσχὺν, ὅσην ἐν ταῖς ἀκάνθαις τὸ πῦρ, κἂν ὑπὸ μυρίων ἀγχόμενον εὕρῃ κακῶν, κἂν πολλὰ τὰ σχοινία τῶν ἁμαρτημάτων περικείμενα, κἂν σφόδρα τῶν ἐπιθυμιῶν τὴν φλόγα καίουσαν, καὶ πολὺν τῶν βιωτικῶν πραγμάτων περιεστῶτα τὸν θόρυβον, πάντα εὐθέως ἐκεῖνα σφοδρᾷ τινι μάστιγι κατάκρας ἐλαύνουσα πόῤῥω καθίστησι τῆς ψυχῆς. Καὶ καθάπερ πρὸς ἀνέμου βίαν ῥαγδαίου οὐκ ἄν ποτε σταίη κόνις λεπτὴ, οὕτως οὐδὲ ἀτόπων ἐπιθυμιῶν πλῆθος κατανύξεως ῥύμην ἐμπεσοῦσαν δυνήσεται ἐνεγκεῖν, ἀλλ' ἀφανίζεται καὶ διαχεῖται τῆς κόνεως καὶ καπνοῦ θᾶττον παντός. Εἰ δὲ ὁ τῶν σωμάτων ἔρως οὕτω δουλοῦται ψυχὴν, ὡς πάντων αὐτὴν ἀπαγαγεῖν, καὶ τῇ τῆς ἐρωμένης προσηλῶσαι τυραννίδι μόνῃ, τί οὐκ ἂν ὁ τοῦ Χριστοῦ πόθος ἐργάσαιτο, καὶ τὸ δέος τῆς ἐκεῖθεν ἀλλοτριώσεως; Ὥσπερ γὰρ χαλεπὸν, μᾶλλον δὲ καὶ ἀδύνατον, ἀναμίξαι ὕδατι πῦρ, οὕτω, οἶμαι, τρυφὴν καὶ κατάνυξιν εἰς ταυτὸ συναγαγεῖν· ἐναντία γὰρ ταῦτα, καὶ ἀλλήλων εἰσὶν ἀναιρετικά. Ἡ μὲν γὰρ δακρύων ἐστὶ μήτηρ καὶ νήψεως, ἡ δὲ γέλωτος καὶ παραφορᾶς· καὶ ἡ μὲν κούφην καὶ ὑπόπτερον ἐργάζεται τὴν ψυχὴν, ἡ δὲ αὐτὴν μολίβδου παντὸς βαρυτέραν καθίστησι. Καὶ τοῦτο οὐκ ἀπὸ τῶν ἐμαυτοῦ λόγων, ἀλλ' ἀπ' αὐτοῦ τοῦ κατασχεθέντος τῇ ἐπιθυμίᾳ ταύτῃ τῇ καλῇ παραστῆσαι πειράσομαι. Τίς οὖν οὗτός ἐστιν; Ὁ διάπυρος ἐραστὴς τοῦ Χριστοῦ Παῦλος, ὃς οὕτως ἐτρώθη τούτῳ τῷ πόθῳ, ὥστε στένειν μὲν ἐπὶ τῇ μελλήσει καὶ διατριβῇ τῆς ἐνθένδε ἀποδημίας· Καὶ γὰρ οἱ ὄντες, φησὶν, ἐν τῷ σκήνει τούτῳ στενάζομεν· ἐπόθει δὲ καὶ ἐβούλετο ἔτι μένειν ἐνθάδε διὰ τὸν Χριστόν. Τὸ γὰρ ἐπιμένειν με, φησὶ, τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς· τουτέστιν, ἵνα ἐπιδοθῇ ἡ πίστις ἡ εἰς τὸν Χριστόν. ∆ιὰ τοῦτο καὶ λιμὸν καὶ δίψαν καὶ γυμνότητα καὶ δεσμὰ καὶ θανάτους καὶ διαποντίους ἀποδημίας καὶ ναυάγια καὶ τὰ ἄλλα πάντα, ἃ κατέλεξε, ἔφερε, καὶ οὐ μόνον οὐκ ἐβαρύνετο τούτοις, ἀλλὰ καὶ ἔχαιρε· τὸ δὲ αἴτιον ἦν ἡ ἀγάπη τοῦ 47.405 Χριστοῦ. ∆ιὸ καὶ ἔλεγεν· Ἐν τούτοις γὰρ, φησὶ, πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. Καὶ μὴ θαυμάσῃς· εἰ γὰρ ἀνθρώπων φιλία θανάτου πολλάκις κατατολμῆσαι ἐποίησε, τί οὐκ ἂν ἐργάσαιτο ἡ τοῦ Χριστοῦ; ποίαν δυσχέρειαν οὐκ ἂν ἐξευμαρίσειεν; Οὕτως ἐκείνῳ πάντα φορητὰ ἦν πρὸς τὸν ποθούμενον ὁρῶντι μόνον, καὶ τὸ δι' ἐκεῖνον ἅπαντα πάσχειν, πάσης ἡδονῆς καὶ ἀπολαύσεως ἡγουμένῳ μεῖζον, ὥσπερ οὖν καὶ ἔστιν. Οὐδὲ γὰρ ἐνόμιζεν εἶναι ἐν τῇ γῇ, οὐδὲ ἐν τῷ παρόντι βίῳ, οὐδὲ μετὰ ἀνθρώπων στρέφεσθαι, ἀλλ' ὡς ἤδη τὴν οὐράνιον λῆξιν ἔχων, καὶ μετὰ ἀγγέλων πολιτευόμενος, καὶ τὴν βασιλείαν ἀπολαβὼν, καὶ πρόσωπον πρὸς πρόσωπον ἀπολαύων, οὕτω κατεφρόνει τῶν ἐν τῷ παρόντι ἡδέων τε καὶ λυπηρῶν, καὶ ἀναπαύσεως αὐτῷ λόγος οὐδεὶς ἦν, ὃ συνεχῶς ἐπιζητεῖται παρ' ἡμῶν, ἀλλὰ ἐβόα λέγων· Μέχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν, καὶ γυμνητεύομεν, καὶ κολαφιζόμεθα, καὶ ἀστατοῦμεν, καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσί· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, βλασφημούμενοι παρακαλοῦμεν. Καὶ πάλιν, Ὡσπερεὶ καθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι. Καθάπαξ γὰρ τοὺς ὀφθαλμοὺς τῆς ψυχῆς στρέψας εἰς τὸν οὐρανὸν, καὶ τὸ ἐκεῖ κάλλος καταπλαγεὶς, οὐκ ἠνέσχετο πρὸς τὴν γῆν ὑποστρέψαι πάλιν· ἀλλ' ὥσπερ τις πτωχὸς καὶ πένης ἐν οἰκίσκῳ γνοφώδει καὶ ταπεινῷ τὸν ἅπαντα χρόνον κατακλεισθεὶς, ἐπὰν ἴδῃ βασιλέα χρυσῷ τε πολλῷ καὶ λίθων ἀστραπαῖς ἀποστίλβοντα, οὐκ ἂν ἕλοιτο λοιπὸν οὐδὲ εἰς νοῦν τὴν τῆς οἰκείας πτωχείας οἰκίαν λαβεῖν, ἀλλ' ἅπαντα πραγματεύσεται ὑπὲρ τοῦ μεταστῆναι πρὸς