Dialogus de vita Joannis Chrysostomi
honor, but he who is called by God. Thus 5 also Aaron, he says, did not glorify himself to become high priest. For although there were six hundred
the flight of concord, most of us who are active and eager for it have become fugitives from the country, being unable to live safely and without trou
he met with us, he did not share in words, nor in prayer, nor in communion but disembarking from the ship and running past the doors of the church, h
to share in the suffering and to do everything, so as to stop these evils. For he put a stop to none of their lawlessness here, but even after this he
and lamentations and fountains of tears in the marketplaces and the houses and in the desolate places and the whole part of the city was filled with
you are exhorted to contribute zeal from yourselves. For thus you will gratify not only us, 16 but also the community of the churches, and you will re
had fled on account of the threat contained in the imperial decree, that If anyone is not in communion with Theophilus and Arsakius and Porphyry, let
of Bishop John of the Constantinopolitans and, as it seems, it has not been accomplished. Therefore, I wrote again through the bishops and presbyters
savagery. This also the Savior God did, illuminating them with various revelations, so that also to Paul, the deacon of Saint Emilius, a most gentle
He who speaks a lie is not of God, and again from David, Because the mouth of those who speak unjust things was stopped. For he who lies truly wro
by his own choice, he was trained in the discourses for the ministry of the divine oracles. From there, being in the eighteenth year of his physical a
of those who have believed in him will be bound. {THE DEACON} But where did they recognize the presence of the Savior? {THE BISHOP} When they cried ou
of the rich, cutting away the abscesses of the soul, teaching them humility, to be of a humble mind towards other people, obeying the apostolic word,
she gives one thousand gold pieces, having made him swear by the table of the Savior that he would buy clothes and clothe the poorer women of the Alex
with his own hands on his neck, and after inflicting blows on his jaws, with clenched fingers he bloodied his nostrils, shouting 38 with a loud voice:
by an excess of conceit. But those men, driven by great necessity because they were changing places from place to place, arrive at the camp, where Bis
of the church, Dioscorus the bishop, who had grown old in the church but to the bishop John he writes: I think you are not ignorant of the decree of
of John for unlawful offenses, he took advantage of their fickleness and persuades them to submit bills of accusation against John, promising them to
Elijah was taken up did not Elisha prophesy? Paul was beheaded did he not leave behind Timothy, Titus, Apollos and ten thousand others? After these
these of the council but if as accusers, set them up for the trial, so that I may know how I should contend, whether as against adversaries or as jud
(for he is impetuous by nature, and rash and bold and exceedingly contentious—for there is nothing that appears to him by sight, <towards> which he do
brother Acacius and Antiochus whom they put forward as canons of the orthodox, because We are of the faith of those who set them forth, and our doub
reading the oracles, and others baptizing the catechumens, as was fitting because of Easter. These very things the corruptors of minds and deceivers o
a proof of the diligence of teachers, unceasingly setting right the unconquerable quality of their resolve. Theodore said: {THE DEACON} You have spoke
near him to the west), but in the western part, where the gate of the church is, the mule-team, on which he was accustomed to sit, having ordered it t
of a hierophant, a man more silent than a fish and more idle than a frog (for there are times when even action speaks, especially when the good is don
terrifying, just as bogeymen do children? Alas! Those who are clothed in worldly powers and ecclesiastical wealth with authority, with command even of
on the one hand, that he ate alone but I did not wish you, most harmonious Theodore, to ask about the things of gluttonous infants. For being a man,
he says, urging us to imitation Do not forget hospitality, he says, for by this some have entertained angels unawares. But the host must have the
fell from blessing? was it not when he served his belly, deceived by the food? When did Saul fall from the kingdom? was it not when he ate the best of
to eat bread and to put on a garment, all that you give me, I will tithe a tenth of it to you -he did not say, I will consume it at tables. That sp
to give glory to God <in> persecutions. in the refutations of error, is there any mention of a table? But again to Titus, the bishop of Crete, let us
they were seeking luxury. It was absurd to squander the food of the sick or the poor on the intemperance of the healthy. And what sort of law is this,
from seeing evil. For many of the so-called bishops, wishing to cut off the reasonable hatred directed at them on account of their own ways and their
First, that having melted down treasures he fashioned a silver object in the name of his son second, that having taken marbles from the entrance of t
love of money is a source of evils. For he who took bribes against the innocent and thought to sell the distribution of the Holy Spirit for silver,
Antoninus dies, with whom Eusebius had the lawsuit. Again a decree comes from Asia, this one from the clergy of the church of the Ephesians, and this
to buy the priesthood. They say that the ravager and falsely-named patriarch of the Jews changes the rulers of the synagogue every year, or even more
of those who deposed him and concluded the trial. <CHAPTER 19> {THE DEACON.} Forgive me, father, such things surpass drunkenness and madness and sport
ambidextrous (for even his so-called left hand was better than the right hand of others) who at first, having served in letters, was found blameles
slandering their life, waiting to have help from God. To these things Theodore, being astonished, said: {Ο ∆ΙΑΚ.} I see the facts as contrary to the n
Or is it proper at all to cast out any disciple, much less a monk? 100 {THE DEACON} Because they provoked him or spoke ill of him. {THE BISHOP} And ou
having led them back from vice to virtue, it will be clear that their persecutor deserves not to be persecuted, but to be pitied, as one who always ab
having provoked the physician and enchanter of souls and removed his interpreter from the workshop of salvation, 105 they were handed over to the phys
imitating him who, having found the one crushed by robbers, half-dead, on the way down to Jericho, placed him on his own beast of burden, having broug
did he give? And when Optimus died in Constantinople, he closed his eyes with his own hands. In addition to these things, he also refreshed in no smal
desiring to chasten the herd of men for their various desires towards the more austere part of life, he became his own judge and lawgiver, being stren
toward the north, and each man's axe in his hand and one man in the midst of them, clothed in a full-length robe, and a sapphire belt on his loins a
in many ways Who will boast that he has a pure heart? Or who will boldly claim to be pure from sin? but yet the blessed John did not know how to us
happen to us anonymously and beneficially? sifting the reasons, not obeying him who said: Eat whatever is sold in the meat-market, asking no question
two? {THE BISHOP} Especially if it is an unprofitable and charlatan crowd such as the one who said to Jesus: Teacher, I will follow you wherever you
an intemperate old man, and an old man who loves learning above an unlearned younger man, and a poor layman above an educated lover of money, and a vi
enjoying his disease nor raging with the same desires. For this is a fitting way of life for a teacher, not to linger with the crowds, but in quiet an
having subjected his body to shameful tortures by the cruelty of judges, to the point of knocking out his teeth, as the story goes, 127 they confined
knocking, they made the two-day journey into one, arriving late in the evening and departing in the dark of dawn, so that the stomach could not even k
and that these things are done and are prolonged and are strong, and that the good are afflicted and plundered, brings me to shudder at his approachin
Why shall I not be angry? looking upon me, marvel, and lay your hand upon your jaw. For if I remember, I am troubled, and pains take hold of my flesh.
when reviled, we bless when persecuted, we endure when slandered, we entreat we have become as the refuse of the world, the offscouring of all thi
sleepless or troubled in sleep, he suspects plots even from his own family, not trusting even himself, distrusting everyone as liars. Being such a per
each other, for which it was also fitting, having learned something, did you not decide to be quiet and remain still by yourselves even for the future
to his father and to his mother, I have not seen you, and his brothers he did not acknowledge he guarded your oracles, and kept your covenant. He d
foot-soldiers' machinations for the hindering of those who travel for the truth). How then do they dare to say: By God's economy John has been cast o
"when reviled, we bless; when persecuted, we endure; when slandered, we entreat; we have become as the refuse of the world, the offscouring of all things, until now"; of the good and just God who, according to certain ineffable reasons, stretches out the world like a stadium and has made us with free will, so that by applying ourselves to matters with our own choice we might render a just account, as the law says: "I have set before your face life and death, choose what you will." But why He has set them, it is not for the present time to say, except that He has set them. For it was not wise for us to be made immutable, with no prizes set before us, and our judgment [not] being set right, since immutability is fitting only for the divine and eternal. 137 {THE DEACON} You have answered well and philosophically, father, giving eyes to the soul of those present who are always stumbling over these things through inexperience of the Scriptures; and that the church has undergone a training ground through long ages, bringing forth its own crowned victors, both men and women, who have not eaten the flesh of Christ for free in times past. But your instability and the destruction of the churches grieves us. {THE BISHOP} I am amazed at you, most honored of men, Theodore, who so often confesses the benefit and then again speaks the opposite. For while you bless them as crowned victors, you bemoan them as fallen, because we are deprived of the church's places. You seem to me to be like the rustics watching the Olympic games; for they gape with pleasure at the prizes, but weep piteously at the wounds of the contestants. But for me it is better to pursue ravines and glens and seas with the truth, than to possess much glory from what is now considered prosperity and be subject to falsehood. For having truth, I will have all things; for all things are its servants. But possessing falsehood, I do not even have myself, not belonging to her. And having the truth, I do not wish to have her simply, as a mistress or a slave or a neighbor, but as a sister; and if it is possible, also as a spouse, enjoying her pleasure and after this inheriting, as one's own wife. For she is the daughter of the true reality, whose son-in-law is the zealous man. For he who has her is vigorous, is youthful, is ageless and unfading, having a zeal hotter than fire, a word sharper than a sword, a life lighter than an eagle; he runs tirelessly, as to a stay-at-home 138 mother, <to> the study of the Scriptures; he blossoms continuously with freedom from grief, he is not overcome by fear, he exults in fearlessness, he is frantic with enthusiasm, he hates no one, he pities those who live their lives badly, he blesses those who mind their own business with self-sufficiency, he grieves the grief of the Spirit over the neglect of priestly duties, concerning which <the apostle> said: "And do not grieve the Holy Spirit, in whom you were sealed for the day of redemption." And he who turns his back on it through neglect grieves the Spirit. and (for what is the sum of it all?) he dies with boldness, having grieved no one except the demons, and whoever are their neighbors. Time is abundant for him; he has not retailed his days in evil deeds. He has doubled the money given him and has sent ahead the interest of good works, in a short time fulfilling long-standing debts. He does not write a will of material things; while living and in his right mind he has wrestled it down. Has death knocked on the door of his little body? Before seeing it standing outside, he cries, "Let us depart from here," chanting: "Woe is me, that my sojourning is prolonged." And if it were not for the Master who sent him, he would have brought charges against him, demanding penalties because he came too slowly. And he rejoices at last to be released from the much-suffering little body, as from a rickety lodging-house threatening to collapse; he has pricked up his ear to the one who says, 139 "Well done, good and faithful servant," about to hear the rest as well. And let the density of my words be a proof to you of what is said; "for out of the abundance of the heart the mouth speaks." But he who lives with falsehood has a troubled life, at one time rejoicing immoderately at an increase of money or of a little bit of glory, or in the friendship of a prostitute, or in the misfortune of his enemies; at another time he is grieved unto death, dreaming of changes and uncertainties, he has nights
"λοι δορούμενοι εὐλογοῦμεν· διωκόμενοι ἀνεχόμεθα· βλασφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάν
των περίψημα ἕως ἄρτι"· τοῦ ἀγαθοῦ καὶ δικαίου Θεοῦ κατὰ τινὰς ἀποῤῥήτους λόγους, σταδίου δίκην, τὸν κόσμον ἐκτείνοντος καὶ
αὐτεξουσίους ἡμᾶς ποιήσαντος, ἵνα οἰκείᾳ αἱρέσι τοῖς πράγ μασιν ἐπιβάλλοντες δικαίας τὰς εὐθύνας παράσχωμεν, καθὼς ὁ νόμος
λέγει· "Τέθεικα πρὸ προσώπου σου τὴν ζωὴν καὶ τὸν θάνατον, ἔκλεξαι ὃ θέλεις." διὰ τί δὲ τέθεικεν, οὐ τοῦ παρόντος καιροῦ τὸ
λέγειν, πλὴν ὅτι τέθεικεν. οὐ γὰρ σοφὸν ἦν τὸ ἀτρέπτους ἡμᾶς γενέσθαι, ἄθλων οὐ προκειμένων, καὶ γνώμης [οὐ] κατορθούσης,
μόνῳ τῷ θείῳ καὶ ἀϊδίῳ προσαρμόζοντος τοῦ ἀτρέπτου. 137 {Ο ∆ΙΑΚ.} Εὖ γε καὶ φιλοσόφως ὑπήντησας, πάτερ, ὀμματώ σας τὴν ψυχὴν
τῶν παρόντων ἐν τούτοις ἀεὶ προσκοπτόντων διὰ Γραφῶν ἀπειρίαν· καὶ ὅτι γυμνάσιον ὑπέστη διὰ μακρῶν τῶν χρόνων ἡ ἐκκλησία,
ἀναδείξασα τοὺς ἑαυτῆς στεφανίτας, ἄνδρας τε καὶ γυναῖκας, οὐ δωρεὰν ἐν τοῖς ὀπίσω χρόνοις Χριστοῦ σάρκας καταφαγόντας. λυπεῖ
δὲ ἡμᾶς ἡ ὑμῶν ἀκαταστασία καὶ ἡ τῶν ἐκκλησιῶν κατάλυσις. {Ο ΕΠΙΣΚ.} Θαυμάζω σου, ἀνδρῶν τιμιώτατε Θεόδωρε, τοῦ τὸ πολλοστὸν
τὴν ὠφέλειαν ὁμολογοῦντος καὶ αὖθις τὰ ἐναντία λαλοῦντος. μακαρίζων γὰρ ὡς στεφανίτας ταλανίζεις ὡς ἐκπε σόντας, ἐπειδὴ τῶν
ἐκκλησιαστικῶν ἐστερήμεθα τόπων. ὅμοιον δέ μοι πάσχεις τῶν τὰ Ὀλύμπια θεωρούντων ἀγροίκων· ἐκεῖνοι γὰρ κεχήνασι μὲν πρὸς τὰ
βραβεῖα ἡδέως, δακρύουσι δὲ πρὸς τὰς πληγὰς τῶν ἀγωνιζομένων οἰκτρῶς. ἐμοὶ δὲ ἄμεινόν ἐστι φάραγγας καὶ νάπας καὶ πελάγη διώκειν
μετὰ τῆς ἀληθείας, ἢ πολλὴν ἔχοντα δόξαν τῆς νῦν νομιζομένης εὐημερίας ὑποκεῖσθαι τῷ ψεύδει. ἀλήθειαν μὲν γὰρ ἔχων, ἕξω τὰ
πάντα· αὐτῆς γὰρ δοῦλα τὰ πάντα· ψεῦδος δὲ κεκτημένος, οὐδ' ἐμαυτόν, ἐκείνης <μὴ> ὑπάρχων. ἔχων δὲ τὴν ἀλήθειαν, οὐχ ἅπλως
αὐτὴν βούλομαι ἔχειν, ὡς δέσποιναν ἢ δούλην ἢ γείτονα, ἀλλ' ὡς ἀδελφήν· ἂν δὲ ᾖ δυνατόν, καὶ ὡς ὁμόζυγον, τῆς ἡδονῆς αὐτῆς
ἀπολαύων καὶ μετὰ ταῦτα κληρονομῶν, ὡς ἰδίαν γυναῖκα. θυγάτηρ γάρ ἐστι τῆς ὄντως ἀληθείας, ἧς γαμβρὸς ὁ σπουδαῖος. ὁ γὰρ ταύτην
ἔχων σφριγᾷ, ἀνηβᾷ, ἀγήρως ἐστὶ καὶ ἀμάραντος, θερμό τερον πυρὸς ἔχων τὸν ζῆλον, ὀξύτερον ξίφους τὸν λόγον, κουφό τερον ἀετοῦ
τὸν βίον, ἀόκνως τρέχει, καθάπερ πρὸς οἰκουρὸν 138 μητέρα, <πρὸς> τὴν τῶν Γραφῶν μελέτην· ἀνθεῖ διηνεκῶς τῇ ἀλυπίᾳ, οὐ κεκράτηται
φόβῳ, γαυριᾷ τῇ ἀδειλίᾳ, κορυβαντιᾷ τῷ ἐνθουσιασμῷ, οὐ μισεῖ οὐδένα, οἰκτείρει τοὺς κακῶς τῷ βίῳ χρωμένους, μακαρίζει τοὺς
ἰδιοπραγοῦντας μετὰ τῆς αὐταρκείας, λυπεῖται τὴν τοῦ Πνεύματος λύπην ἐπὶ τῇ τῶν ἱερατικῶν ἀμελείᾳ, περὶ ὧν εἶπεν <ὁ ἀπόστολος>·
"Καὶ μὴ λυπεῖτε τὸ Πνεῦμα τὸ Ἅγιον, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως." λυπεῖ δὲ τὸ Πνεῦμα ὁ διδοὺς αὐτῷ νῶτα τῇ ἀμελείᾳ.
καὶ (τί γὰρ τὸ ὅλον;) τελευτᾷ μετὰ παῤῥησίας οὐδένα λυπήσας πλὴν τῶν δαιμόνων, καὶ ὅσοι γείτονες τούτων. χρόνος αὐτῷ περιττεύει·
οὐκ ἐκαπή λευσεν τὰς ἡμέρας ἐν κακουργίαις. ἐδιπλασίασεν τὸ δεδομένον χρῆμα καὶ τόκους ἀγαθῶν ἔργων προέπεμψεν, ἐν ὀλίγῳ καιρῷ
πληρώσας πολυχρόνια χρέη. διαθήκην ὕλης οὐ γράφει, ζῶν καὶ φρονῶν αὐτὴν κατεπάλαισεν. θάνατος ἔκρουσεν τὴν τοῦ σαρκίου θύραν;
πρὶν αὐτὸν ἰδεῖν ἔξωθεν ὄντα, βοᾷ, "Ἀπέλθωμεν ἐντεῦθεν," ἐπιψάλλων· "Οἴμοι ὅτι ἡ παροικία μου ἐμακρύνθη." καὶ εἰ μὴ διὰ τὸν
πέμψαντα ∆εσπότην, αὐτῷ ἂν περιέθηκε δίκας εἰσπράττων, ὅτι σχολαιότερον ἦλθεν. ἀσμενίζει δὲ τελευ ταῖον ἀπαλλαγεὶς τοῦ πολυπαθοῦς
σαρκίου, ὡς ξενιδίου σαθροῦ, ἀπειλοῦντος πτῶσιν· ὤρθωσεν τὸ οὖς πρὸς τὸν λέγοντα, 139 "Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ," ἀκουσόμενος
καὶ τὰ ἑξῆς. ἔστω δέ σοι τεκμήριον τῶν λεγομένων ἡ τῶν λόγων πυκνότης· "ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας λαλεῖ τὸ στόμα."
ὁ δὲ τῷ ψεύδει συζῶν, βίον ἔχει τεταραγμένον, ποτὲ μὲν χαίρων ἀμέτρως ἐπὶ αὐξήσει ἀργυρίου ἢ δοξαρίου μικροῦ, ἢ πορνιδίου
φιλίᾳ, ἢ ἐχθρῶν αὐτοῦ δυσημερίᾳ· ποτὲ δὲ λυπεῖται ἕως θανάτου, τὰς μεταβολὰς ὀνειροπολῶν καὶ τὰς ἀδηλίας, νύκτας ἔχει
