John Chrysostom, On the Letter to the Philippians

the horses, and the adornment of both is one; and they wish to appear more splendid from the same things from which their teams do, from which the hides of their draperies do, in which they are carried. Tell me, what is the gain, for a mule or a horse to be adorned with gold? But the woman, wearing such a mass of gold and stones, what advantage does she have? But the gold is not worn away, he says. Indeed, experts in these matters say that this also happens, that in baths and many other places both stones and gold lose much of their value; but let this be so, and let it not be harmed at all; what is the gain, tell me? And what? When it falls off and is lost, is it not a loss? And what? When it draws envy and plotting, is it not a loss? For when 62.260 it helps the wearer in no way, but inflames the eyes of the envious, and further incites robbers, does it not become a loss? And what, tell me? When it is possible for her husband to use these things for a profitable matter, but he is unable because of his wife's extravagance, but is forced to go hungry and be in want, and to see her wearing gold, is the matter not a loss? For they are called things to be used for this reason, not that we should use them in this way, like the showcases of goldsmiths, but that we might do some good work with them. When, therefore, the desire for gold does not let go, is not the whole thing a loss? For he who does not dare to use them as if they were another's, has not used them, and there is no use anywhere. And what, when we build splendid and large houses, and adorn them with columns and marbles and porticoes and promenades, setting up idols and statues everywhere? Many, therefore, even call upon demons from these; but let us not examine these things. And what is the point of a golden roof? Does it not provide the same use as a house built with moderation? But it has, he says, great delight. But only for a first and second day, and after that, no longer. For if the sun does not astonish us because we are accustomed to it, much more the works of art; but we regard them in the same way as clay ones. For what, tell me, does a multitude of columns and the beauty of statues and gold scattered on the walls contribute to an excellent dwelling? Nothing, but it is of foolishness and insolence and excessive vanity and senselessness. But we ought everywhere to be concerned with what is necessary and useful, not with what is superfluous. 4. Do you see that the matter is a loss? Do you see that it is superfluous and useless? For if it provides neither greater use, nor delight (for in time it becomes tiresome), it is nothing other than a loss. But vainglory, preventing it, does not permit one to see this. Then Paul let go of what he considered to be gains; but shall we not even let go of loss for Christ's sake? How long shall we be nailed to the earth? How long shall we not look up to heaven? Do you not see the aged, how they have no perception of the things that have passed? Do you not see those who are dying, those in old age, those in youth? Do you not see those who while living are deprived of them? Why have we clung to unstable things? Why are we bound to uncertain things? How long will we not take hold of the things that abide? What would the old not give, if it were possible to scrape off old age? Then of how much irrationality is it, to wish to return to one's former youth, and to readily give everything for this, so as to become younger, but when it is possible to receive a youth that never has old age and a youth with much wealth much more spiritual, to be unwilling to give up even a little, but to hold on to things that do not profit at all in the present? It cannot rescue you from death, it is not strong enough to drive away sickness 62.261, to prevent old age, none of these necessary things that happen according to the law of nature; and do you still hold to them? What is the gain, tell me? From here come drunkenness, gluttony, unseemly and all kinds of pleasures, of bitter

τοὺς ἵππους, καὶ εἷς ὁ καλλωπισμὸς ἀμφοτέρων· καὶ ἀπὸ τῶν αὐτῶν βούλονται φαίνεσθαι λαμπρότεραι, ἀφ' ὧν καὶ τὰ ζεύγη, ἀφ' ὧν καὶ τὰ δέρματα τῶν παραπετασμάτων, ἔνθα φέρονται. Εἰπὲ, τί τὸ κέρδος, ἡμίονον ἢ ἵππον τῷ χρυσῷ κατακοσμεῖσθαι; ἡ δὲ γυνὴ τοσοῦτον ὄγκον χρυσίου περικειμένη καὶ λίθων, τί τὸ πλέον ἔχει; Ἀλλ' οὐκ ἐκτρίβεται τὰ χρυσία, φησί. Μάλιστα μὲν καὶ τοῦτο πάσχειν φασὶν οἱ περὶ ταῦτα δεινοὶ, ὅτι ἐν βαλανείοις καὶ πολλαχοῦ καὶ λίθοι καὶ χρυσία πολὺ τῆς τιμῆς ἀποτίθεται πλὴν ἀλλ' ἔστω τοῦτο, καὶ μηδὲν βλαπτέσθω· τί τὸ κέρδος, εἰπέ μοι; τί δέ; ὅταν ἐκπέσῃ καὶ ἀπόληται, οὐχὶ ζημία; τί δέ; ὅταν φθόνον ἐπισπάσηται καὶ ἐπιβουλὴν, οὐχὶ ζημία; Ὅταν γὰρ 62.260 ὠφελῇ μὲν μηδὲν τὴν περικειμένην, ἐκκαίῃ δὲ τοὺς τῶν φθονερῶν ὀφθαλμοὺς, καὶ τοὺς λῃστὰς διεγείρῃ μᾶλλον, οὐχὶ ζημία γίνεται; Τί δὲ, εἰπέ μοι; ὅταν ἐξὸν τῷ ἀνδρὶ χρήσασθαι τούτοις εἰς πρᾶγμα κέρδος φέρον, μὴ δύνηται δὲ διὰ τὴν τῆς γυναικὸς πολυτέλειαν, ἀλλ' ἀναγκάζηται λιμώττειν καὶ στενοχωρεῖσθαι, κἀκείνην ὁρᾷν χρυσοφοροῦσαν, οὐχὶ ζημία τὸ πρᾶγμα; Χρήματα γὰρ διὰ τοῦτο εἴρηται, οὐχ ἵνα οὕτω χρώμεθα αὐτοῖς, καθάπερ αἱ προθῆκαι τῶν χρυσοχόων, ἀλλ' ἵνα ἐργαζώμεθά τι καλὸν ἐν αὐτοῖς. Ὅταν οὖν ὁ τοῦ χρυσοῦ πόθος μὴ ἀφῇ, οὐχὶ ζημία ἐστὶ τὸ πᾶν; Ὁ γὰρ μὴ τολμῶν αὐτοῖς χρήσασθαι ὥσπερ ἀλλοτρίοις, οὐ κέχρηται, καὶ οὐκ ἔστι χρῆσις οὐδαμοῦ. Τί δὲ, ὅταν οἰκίας οἰκοδομῶμεν λαμπρὰς καὶ μεγάλας, καὶ κίοσι καὶ μαρμάροις καὶ στοαῖς καὶ περιπάτοις ταύτας κατακοσμῶμεν, εἴδωλα πανταχοῦ καὶ ξόανα ἱστῶντες; Πολλοὶ μὲν οὖν ἀπὸ τούτων καὶ δαίμονας καλοῦσι· πλὴν ἀλλὰ μὴ ταῦτα ἐξετάσωμεν. Τί βούλεται καὶ ὁ χρυσοῦς ὄροφος; οὐχὶ τὴν αὐτὴν τῷ μετὰ συμμετρίας οἰκίαν ἔχοντι παρέχεται τὴν χρῆσιν; Ἀλλ' ἔχει, φησὶ, τέρψιν πολλήν. Ἀλλὰ μέχρις ἡμέρας μιᾶς καὶ δευτέρας, λοιπὸν δὲ οὐκέτι. Εἰ γὰρ ὁ ἥλιος ἡμᾶς οὐκ ἐκπλήττει διὰ τὸ ἐν συνηθείᾳ εἶναι, πολλῷ μᾶλλον τὰ ἔργα τῆς τέχνης· ἀλλ' ὁμοίως τοῖς πηλίνοις, αὐτοῖς προσέχομεν. Τί γὰρ, εἰπέ μοι, εἰς ἀρίστην οἴκησιν κιόνων πλῆθος καὶ ξοάνων κάλλη καὶ χρυσὸς τοῖς τοίχοις διεσπαρμένος συμβάλλεται; Οὐδὲν, ἀλλὰ βλακείας καὶ ὕβρεως καὶ τύφου περιττοῦ καὶ ἀνοίας ἐστί. Πανταχοῦ δὲ ἡμᾶς τῶν ἀναγκαίων εἶναι χρὴ καὶ τῶν ἐν χρείᾳ, οὐ τῶν περιττῶν. δʹ. Ὁρᾷς ὅτι ζημία τὸ πρᾶγμα; ὁρᾷς ὅτι περιττὸν καὶ ἀνόνητόν ἐστιν; Εἰ γὰρ μήτε χρείαν παρέχει πλείονα, μήτε τέρψιν (προσκορὴς γὰρ τῷ χρόνῳ γίνεται), οὐδὲν ἕτερόν ἐστιν ἢ ζημία. Ἀλλ' οὐκ ἀφίησι τοῦτο ὁρᾷν ἡ κενοδοξία κωλύουσα. Εἶτα ὁ μὲν Παῦλος ἅπερ ἐνόμιζεν εἶναι κέρδη, ταῦτα εἴασεν· ἡμεῖς δὲ οὐδὲ τὴν ζημίαν ἀφῶμεν διὰ τὸν Χριστόν; Μέχρι πότε τῇ γῇ προσηλώμεθα; μέχρι τίνος οὐκ ἀναβλέπομεν εἰς τὸν οὐρανόν; Οὐχ ὁρᾶτε τοὺς γεγηρακότας, πῶς οὐδεμίαν τῶν παρελθόντων ἔχουσιν αἴσθησιν; οὐχ ὁρᾶτε τοὺς τελευτῶντας, τοὺς ἐν γήρᾳ, τοὺς ἐν νεότητι; οὐχ ὁρᾶτε τοὺς ἐν τῷ ζῇν ἀπεστερημένους αὐτῶν; Τί τοῖς ἀστάτοις προστετήκαμεν; τί προσδεδέμεθα τοῖς ἀβεβαίοις; μέχρι τίνος οὐκ ἀντιλαμβανόμεθα τῶν μενόντων; Τί οὐκ ἂν ἔδωκαν οἱ γέροντες, εἴ γε ἐνῆν ἀποξέσαι τὸ γῆρας; Εἶτα πόσης οὐκ ἔστιν ἀλογίας, βούλεσθαι μὲν ἐπὶ τὴν νεότητα τὴν προτέραν ἐπανελθεῖν, καὶ πάντα εὐκόλως ἂν ὑπὲρ τούτου δοῦναι, ὥστε γενέσθαι νεώτερον, παρὸν δὲ νεότητα λαβεῖν οὐδέποτε γῆρας ἔχουσαν καὶ νεότητα μετὰ πλούτου πολλοῦ πολὺ πνευματικωτέραν, μηδὲ μικρὸν βούλεσθαι προέσθαι, ἀλλὰ κατέχειν τὰ μηδὲν εἰς τὸ παρὸν ὠφελοῦντα; Θανάτου σε ἐξελέσθαι οὐ δύναται, νόσον 62.261 ἀπελάσαι οὐκ ἰσχύει, γῆρας κωλῦσαι, οὐδὲν τούτων τῶν ἀναγκαίων καὶ κατὰ τὸν τῆς φύσεως νόμον παραγινομένων· καὶ ἔτι αὐτῶν ἔχῃ; Τί τὸ κέρδος, εἰπέ μοι; Ἐντεῦθεν μέθη, γαστριμαργία, ἡδοναὶ ἄτοποι καὶ παντοδαπαὶ, πικρῶν