John Chrysostom, On Repentance

to do good. And what good do you command? Judge the orphan and justify the widow. The commandments are not burdensome, but are even what nature understands, that mercy is beneficial even to a woman. And come, let us reason together, says the Lord; do a little, and I will add the rest; give me a little, and I will bestow the whole. Come. And where shall we go? To me, whom you provoked, whom you angered, to me who said: I do not hear you, so that, fearing the threat, you may dissolve your anger. Come to the one who does not hear, so that I may hear. And what do you do? For I do not leave a trace, I do not leave a mark, I do not leave a scar. Come and let us reason together, says the Lord; and he says: Though your sins be as scarlet, I will make them white as snow. Is there any scar? Is there any wrinkle even with the color of purity? And though they be as crimson, I will make them white as wool. Is there any bruise? Is there any stain? And how do these things happen? Are the promises deceptive? for the mouth of the Lord has spoken these things. You have seen not only the greatness of the things promised, but also the dignity of the one who has given them. For all things are possible for God, who is able to make clean from filth. Therefore, hearing this, and knowing the medicine of repentance, let us send up glory to him; for his is the glory and the power forever. Amen. 49.343 On repentance, and to those who are absent from the assemblies, in which also concerning the holy table and concerning judgment. Homily 9. Just as there is no benefit for those who sow, when they cast the seeds along the path; so also for us there is no benefit from hearing ourselves called Christians, unless we also have the name appropriate to our works. And if you wish, I will bring you a trustworthy witness, James the brother of God, saying: Faith without works is dead. Therefore, the doing of works is necessary everywhere; for when this is absent, not even the name of Christian can benefit us. And do not be surprised. For what, tell me, does a soldier gain from serving, if he is not worthy of the service, and does not fight for the king while being fed by him? And perhaps, even if what is said is fearful, it were better for him not to have served, than having served 49.344 to be neglectful of the king’s honor; for how will he not be punished, who is fed by the king, but does not contend for the king? And what am I saying, for the king? If only we would care even for our own souls. And how, he says, can I be in the world, and in the midst of affairs, and be saved? What are you saying, man? Do you want me to show you briefly that it is not the place that saves, but the manner and the choice? Adam in paradise suffered shipwreck as in a harbor; but Lot in Sodom was saved as though on the open sea; Job on the dunghill was justified; but Saul, while in the storehouses, fell from the kingdom both here and there. This is not an excuse, to say: I cannot be in the world, and in the midst of affairs, and be saved. But whence are these things? Because some of you are not constantly present at prayers, and others at the divine assem- 49.345 blies. Or do you not see those who wish to receive dignities from the earthly king, how they attend, how they also move others to intercession, so that they may not fail in what they seek? These things are said to those who absent themselves from the divine assemblies, and to those who in the hour of the fearful and mystical table are occupied with conversations and idle talk. What are you doing, man? did you not promise the priest when he said, "Let us lift up our minds and our hearts," and you said, "We lift them up to the Lord"? do you not fear, do you not blush, being found a liar at that very fearful hour? O, what a wonder! The mystical table being prepared, the Lamb of God being sacrificed for you, the priest struggling on your behalf, spiritual fire gushing forth from the undefiled

καλὸν ποιεῖν. Καὶ καλὸν τί ἐπιτάττεις; Κρίνατε ὀρφανὸν καὶ δικαιώσατε χήραν. Οὐδὲ βαρέα τὰ ἐπιτάγματα, ἀλλὰ καὶ ὅσα ἡ φύσις ἐπίσταται, ὅτι καὶ γυναικὶ ὁ ἔλεος συμφέρει. Καὶ δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος· ποιήσατε μικρὸν, καὶ τὸ λοιπὸν ἐγὼ προστίθημι· ὀλίγον μοι δότε, καὶ τὸ ὅλον ἐγὼ χαρίζομαι. ∆εῦτε. Καὶ ποῦ ἀπέλθωμεν; Πρὸς ἐμὲ, ὃν παρωξύνατε, ὃν παρωργίσατε, πρὸς ἐμὲ τὸν εἰπόντα· Οὐκ ἀκούω ὑμῶν, ἵνα φοβηθέντες τὴν ἀπειλὴν, λύσητε τὴν ὀργήν. ∆εῦτε πρὸς τὸν οὐκ ἀκούοντα, ἵνα ἀκούσω. Καὶ τί ποιεῖς; Ὅτι οὐκ ἀφίημι ἴχνος, οὐκ ἀφίημι δεῖγμα, οὐκ ἀφίημι οὐλήν. ∆εῦτε καὶ διαλεχθῶμεν. λέγει Κύριος· καί φησιν· Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ. Μήπου οὐλή; μήπου ῥυτὶς καὶ μετὰ τοῦ χρώματος τῆς καθαρότητος; Καὶ ἐὰν ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ. Μήπου μελανίαι; μήπου σπῖλος; Καὶ πῶς γίνεται ταῦτα; Μὴ ἄλλαι αἱ ἐπαγγελίαι; τὸ γὰρ στόμα τοῦ Κυρίου ἐλάλησε ταῦτα. Οὐ μόνον τὸ μέγεθος εἶδες τῶν ἐπαγγελθέντων, ἀλλὰ καὶ τὸ ἀξίωμα τοῦ δεδωρηκότος. Τῷ γὰρ Θεῷ πάντα δυνατὰ τῷ δυναμένῳ ποιῆσαι καθαρὸν ἀπὸ ῥύπου. Τοῦτον τοίνυν ἀκούσαντες, καὶ τῆς μετανοίας τὸ φάρμακον εἰδότες, δόξαν αὐτῷ ἀναπέμψωμεν· ὅτι αὐτοῦ ἡ δόξα καὶ τὸ κράτος εἰς τὸν αἰῶνα. Ἀμήν. 49.343 Περὶ μετανοίας, καὶ εἰς τοὺς ἀπολειφθέντας ἐν ταῖς συνάξεσιν, ἐν ᾧ καὶ περὶ τῆς ἱερᾶς τραπέζης καὶ περὶ κρίσεως. Ὁμιλία θʹ. Ὥσπερ τοῖς σπείρουσιν ὄφελος οὐδὲν, ὅταν παρὰ τὴν ὁδὸν ῥίπτωσι τὰ σπέρματα· οὕτως οὐδὲ ἡμῖν ὄφελος ἐκ τοῦ ἀκούειν ἡμᾶς Χριστιανοὺς, ἐὰν μὴ καὶ τοῖς ἔργοις κατάλληλον ἔχωμεν τὴν προσηγορίαν. Καὶ εἰ βούλεσθε, παράξω ὑμῖν ἀξιόπιστον μάρτυρα τὸν ἀδελφόθεον Ἰάκωβον φάσκοντα· Ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν. Ἄρα οὖν πανταχοῦ χρὴ τῆς τῶν ἔργων ἐργασίας· ταύτης γὰρ ἀπούσης, οὔτε ἡ τοῦ Χριστιανοῦ προσηγορία ὠφελῆσαι ἡμᾶς δύναται. Καὶ μὴ θαυμάσῃς. Τί γὰρ, εἰπέ μοι, κέρδος ἔχει ὁ στρατιώτης ἐκ τοῦ στρατεύεσθαι αὐτὸν, ἐὰν μὴ ἄξιος ᾖ τῆς στρατείας, καὶ πολεμῇ ὑπὲρ τοῦ βασιλέως τρεφόμενος παρ' αὐτοῦ; Τάχα δὲ, εἰ καὶ φοβερόν ἐστι τὸ λεγόμενον, ἄμεινον ἦν αὐτὸν μὴ στρατευθῆναι, ἢ στρατευθέντα 49.344 ἀμελεῖν τῆς τοῦ βασιλέως τιμῆς· πῶς γὰρ οὐ τιμωρηθήσεται ὁ ἐκ τοῦ βασιλέως τρεφόμενος, ὑπὲρ δὲ τοῦ βασιλέως μὴ ἀγωνιζόμενος; Καὶ τί λέγω ὑπὲρ τοῦ βασιλέως; εἴθε κἂν ὑπὲρ τῶν ἑαυτῶν ψυχῶν ἐφροντίζομεν. Καὶ πῶς, φησὶ, δύναμαι ἐν τῷ κόσμῳ εἶναι, καὶ ἐν μέσῳ πραγμάτων, καὶ σώζεσθαι; Τί λέγεις, ἄνθρωπε; Βούλει συντόμως δεῖξαί με μὴ τὸν τόπον εἶναι τὸν σώζοντα, ἀλλὰ τὸν τρόπον καὶ τὴν προαίρεσιν; Ὁ Ἀδὰμ ἐν παραδείσῳ ὡς ἐν λιμένι τὸ ναυάγιον ὑπέστη· ὁ δὲ Λὼτ ἐν τοῖς Σοδόμοις ὥσπερ ἐν πελάγει διεσώθη· ὁ Ἰὼβ ἐπὶ τῆς κοπρίας ἐδικαιώθη· ὁ δὲ Σαοὺλ ἐν τοῖς ταμείοις ὢν, τῆς βασιλείας καὶ τῆς ἐνταῦθα καὶ τῆς ἐκεῖ ἐξέπεσεν. Οὐκ ἔστι τοῦτο ἀπολογία, τὸ λέγειν· Οὐ δύναμαι ἐν τῷ κόσμῳ εἶναι, καὶ ἐν μέσῳ πραγμάτων, καὶ σώζεσθαι. Ἀλλὰ ταῦτα πόθεν; Ὅτι οἱ μὲν ἐν ταῖς προσευχαῖς, οἱ δὲ ἐν ταῖς θείαις συνάξε 49.345 σιν οὐ συνεχῶς παραγίνεσθε. Ἢ οὐχ ὁρᾶτε τοὺς βουλομένους ἀξιώματα λαβεῖν παρὰ τοῦ ἐπιγείου βασιλέως, πῶς προσεδρεύουσι, πῶς καὶ ἑτέρους εἰς παράκλησιν κινοῦσιν, ὅπως τοῦ ζητουμένου μὴ ἐκπέσωσι; Ταῦτα πρὸς τοὺς ἀπολιμπανομένους τῶν θείων συνάξεων εἴρηται, καὶ πρὸς τοὺς ἐν τῇ τῆς φοβερᾶς καὶ μυστικῆς τραπέζης ὥρᾳ εἰς συντυχίας καὶ ματαιολογίας ἀσχολουμένους. Τί ποιεῖς, ἄνθρωπε; οὐχ ὑπέσχου τῷ ἱερεῖ εἰπόντι, Ἄνω σχῶμεν ἡμῶν τὸν νοῦν καὶ τὰς καρδίας, καὶ εἶπας, Ἔχομεν πρὸς τὸν Κύριον; οὐ φοβῇ, οὐκ ἐρυθριᾷς κατ' αὐτὴν τὴν φοβερὰν ὥραν ψεύστης εὑρισκόμενος; Βαβαὶ τοῦ θαύματος! Τῆς τραπέζης τῆς μυστικῆς ἐξηρτισμένης, τοῦ ἀμνοῦ τοῦ Θεοῦ ὑπὲρ σοῦ σφαγιαζομένου, τοῦ ἱερέως ὑπὲρ σοῦ ἀγωνιζομένου, πυρὸς πνευματικοῦ ἐκ τῆς ἀχράντου ἀναβλύζοντος