John Chrysostom, On John

332

of fields, of houses, of money, rulers, and making rulers of rulers; but of the soul laid waste we have no account. And what will be the end of these things? Do we not fill one stomach? Do we not clothe one body? What is the great tumult of affairs? Why indeed, and for what reason do we cut down, tear apart the soul, which we have received, for the service of such things, devising for ourselves a harsh slavery? For he who needs many things is a slave of many things, even if he seems to be master of them. Since the master is also a slave of his servants, and contributes another, greater form of service; and he is a slave in another way, not daring to enter the market without them, nor the bath, nor the field; but they often go everywhere without him. But he who seems to be master, if the slaves are not present, does not dare to go forth from his house, but even if he looks out of the house alone, he considers himself to be ridiculous. Perhaps some laugh at us for saying these things; but for this very reason they would be worthy of countless tears. For that this is slavery, I would gladly ask you: would you want to be in need of one who puts bread to your mouth, or who brings the cup to your lips? Did you not think this service was worthy of tears? What if you needed some people carrying you in order to walk continuously, would you not have considered yourself pitiable and more miserable than all in this regard? Therefore, one ought to be disposed this way now as well. For it makes no difference whether one suffers these things at the hands of irrational animals or of men. Tell me, do not the angels also differ from us in this respect, that they do not need as many things as we do? Therefore, the fewer things we need, the more we journey towards them; but the more things we need, the more we fall down towards this mortal life. And so that you may learn that these things are so, ask the old men which life they bless, the one when they were uselessly controlled, or the one when they are in control of themselves now? For we have called upon them for this reason, since those who are drunk in their youth do not even know the excess of their slavery. And what of those with a fever, when being very thirsty they drink much and need many 59.437 things, or when, having recovered their health, they are rid of the desire, do they bless themselves? Do you see that in every case needing many things is pitiable, and far from philosophy, and an intensification of slavery and desire? Why then do we willingly intensify our own misery? For tell me, if it were possible to live unharmed without a roof and walls, would you not have chosen this rather? For what reason then do you intensify the symbols of weakness? Is it not for this reason that we bless Adam, because he needed nothing, not houses, not clothes? Yes, he says; but now we have come to be in need. Why then do we increase the need? For if many cut off many of the things of need (I mean slaves, and houses, and money), what defense could we have, for exceeding the need? The more you surround yourself with, the more slavish you have become. For the more things you need, the more you have cut away your freedom. For perfect freedom is to need nothing at all; and the next after that, to need few things, which the angels especially have, and those who imitate them. But to achieve this while remaining in a mortal body, consider how great a praise it has. This is what Paul also said writing to the Corinthians; 59.438 But I spare you; and, that such may not have trouble in the flesh. For this reason they are called "chremata" (useful things), so that we may use them for what is necessary, not that we may guard and bury them; for this is not to possess, but to be possessed. For if we should consider this, how we might make them many, not that we might enjoy them for what is necessary, the order is reversed, and they possess us, not we them. Let us therefore be rid of this harsh slavery, and become free at last. Why do we devise for ourselves countless and various bonds? Is the bond of nature not enough for you, and the necessity of life, and the crowd of countless affairs; but do you also weave other nets for yourself, and cast them around your feet? And when will you take hold of heaven, and be able to stand at that height? For it is a thing to be desired, a thing to be desired, to be able, having cut through all these ropes

332

ἀγρῶν, οἰκιῶν, χρημάτων ἄρχοντας, καὶ ἄρχοντας ἀρχόντων καθιστῶντες· τῆς δὲ ψυχῆς ἠρημωμένης οὐδεὶς ἡμῖν λόγος. Καὶ τί τούτων ἔσται τὸ πέρας; οὐχὶ μίαν γαστέρα πληροῦμεν; οὐχὶ ἓν σῶμα περιβάλλομεν; τίς ὁ πολὺς τῶν πραγμάτων θόρυβος; τί δήποτε, καὶ διατί τὴν ψυχὴν, ἣν ἐλάχομεν, κατακόπτομεν, σπαράττομεν εἰς τὴν τῶν τοιούτων λειτουργίαν, χαλεπὴν ἑαυτοῖς ἐπινοοῦντες δουλείαν; Ὁ γὰρ πολλῶν δεόμενος, πολλῶν δοῦλός ἐστι, κἂν δοκῇ κρατεῖν τούτων. Ἐπεὶ καὶ τῶν οἰκετῶν δοῦλός ἐστιν ὁ δεσπότης, καὶ θεραπείας ἕτερον εἰσφέρει τρόπον μείζονα· καὶ ἄλλως δὲ δοῦλος, χωρὶς ἐκείνων οὐκ εἰς ἀγορὰν ἐμβαλεῖν τολμῶν. οὐκ εἰς βαλανεῖον, οὐκ εἰς ἀγρόν· οὗτοι δὲ πολλάκις χωρὶς ἐκείνου πανταχοῦ περιίασιν. Ἀλλ' ὁ δοκῶν εἶναι κύριος, ἂν μὴ παρῶσιν οἱ δοῦλοι, οὐ τολμᾷ προελθεῖν οἴκοθεν, ἀλλὰ κἂν προκύψῃ τῆς οἰκίας μόνος, καταγέλαστον ἑαυτὸν εἶναι νομίζει. Τάχα τινὲς γελῶσιν ἡμᾶς ταῦτα λέγοντας· ἀλλὰ δι' αὐτὸ μὲν τοῦτο μυρίων δακρύων ἄξιοι ἂν εἶεν. Ὅτι γὰρ δουλεία τοῦτο, ἡδέως ἄν σε ἐροίμην· ἐβούλου δεῖσθαι τοῦ τὸν ψωμὸν τῷ στόματί σου προστιθέντος, ἢ τὴν κύλικα τοῖς χείλεσι προσάγοντος; οὐχὶ δακρύων ἐνόμιζες ἀξίαν εἶναι τὴν διακονίαν ταύτην; Τί δὲ, εἰ βασταζόντων τινῶν ἐδέου πρὸς τὸ βαδίζειν διηνεκῶς, οὐκ ἂν σεαυτὸν ἐλεεινὸν καὶ ἀθλιώτερον ταύτῃ πάντων ἐνόμισας; Οὐκοῦν καὶ νῦν οὕτω διακεῖσθαι ἔδει. Οὐδὲν γὰρ διαφέρει, εἴτε ὑπὸ ἀλόγων, εἴτε ὑπὸ ἀνθρώπων ταῦτά τις πάσχει. Τί δὲ, εἰπέ μοι, οὐχὶ καὶ ταύτῃ διεστήκασιν ἡμῶν οἱ ἄγγελοι, ὅτι οὐ δέονται ὅσων ἡμεῖς; Οὐκοῦν ὅσῳ μὲν ἂν ἐλαττόνων δεόμεθα, τοσούτῳ πρὸς ἐκείνους ὁδεύομεν· ὅσῳ δὲ ἂν πλειόνων, τοσούτῳ πρὸς τὸν ἐπίκηρον τοῦτον καταπίπτομεν βίον. Καὶ ἵνα μάθῃς, ὅτι ταῦτα οὕτως ἔχει, ἐρώτησον τοὺς γεγηρακότας ποῖον μακαρίζουσι βίον, τὸν ὅτε ἐκρατοῦντο μάτην, ἢ τὸν ὅτε αὐτῶν κρατοῦσι νῦν; ∆ιὰ γὰρ τοῦτο αὐτοὺς ἐκείνους ἐκαλέσαμεν, ἐπειδὴ οἱ ἐν νεότητι μεθύοντες οὐδὲ ἴσασι τῆς δουλείας τὴν ὑπερβολήν. Τί δὲ οἱ πυρέττοντες, ὅταν πολλὰ διψῶντες πολλὰ πίνωσι καὶ πολ 59.437 λῶν δέωνται, ἢ ὅταν ὑγιάναντες ἀπαλλαγῶσι τῆς ἐπιθυμίας, ἑαυτοὺς μακαρίζουσιν; Ὁρᾷς, ὅτι πανταχοῦ τὸ πολλῶν δεῖσθαι ἐλεεινὸν, καὶ πόῤῥω φιλοσοφίας, καὶ δουλείας καὶ ἐπιθυμίας ἐπίτασις; Τί τοίνυν ἑκόντες ἐπιτείνομεν ἑαυτοῖς ἀθλιότητα; Εἰπὲ γάρ μοι, εἴ γε ἦν χωρὶς στέγης καὶ τοίχων μηδὲν βλαπτόμενον οἰκεῖν, οὐκ ἂν εἵλου τοῦτο μᾶλλον; τίνος οὖν ἕνεκεν τὰ σύμβολα τῆς ἀσθενείας ἐπιτείνεις; Οὐ διὰ τοῦτο τὸν Ἀδὰμ μακαρίζομεν, ὅτι οὐδενὸς ἐδεῖτο, οὐκ οἰκημάτων, οὐκ ἐνδύματων; Ναὶ, φησίν· ἀλλὰ νῦν ἐν χρείᾳ καθεστήκαμεν. Τί τοίνυν τὴν χρείαν αὔξομεν; Εἰ γὰρ πολλοὶ καὶ τῶν τῆς χρείας πολλὰ περικόπτουσι (δούλους λέγω, καὶ οἰκήματα, καὶ χρήματα), τίνα ἂν ἔχοιμεν ἀπολογίαν, τὴν χρείαν ὑπερβαίνοντες; Ὅσῳ ἂν πλείονα περιβάλλῃ, τοσούτῳ δουλικώτερος γέγονας. Ὅσῳ γὰρ ἂν πλειόνων δεηθῇς, τοσούτῳ τὴν ἐλευθερίαν ἐπετέμου. Ἡ μὲν γὰρ ἀκριβὴς ἐλευθερία, τὸ μηδενὸς ὅλως δεῖσθαι· ἡ δὲ μετ' ἐκείνην, τὸ ὀλίγων δεῖσθαι, ἣν ἄγγελοι μάλιστα ἔχουσι καὶ οἱ τούτων μιμηταί. Τὸ δὲ καὶ ἐν θνητῷ σώματι μένοντας κατορθῶσαι τοῦτο, ἐννόησον ἡλίκον ἔχει τὸν ἔπαινον. Τοῦτο καὶ ὁ Παῦλος ἔλεγε Κορινθίοις γράφων· 59.438 Ἐγὼ δὲ ὑμῶν φείδομαι· καὶ, Ἵνα μὴ θλίψιν τῇ σαρκὶ ἔξωσιν οἱ τοιοῦτοι. ∆ιὰ τοῦτο χρήματα λέγεται, ἵνα χρώμεθα εἰς δέον, οὐχ ἵνα φυλάττωμεν καὶ κατορύττωμεν· τοῦτο γὰρ οὐκ ἔστι κτήσασθαι, ἀλλὰ κτηθῆναι. Εἰ γὰρ τοῦτο μέλλοιμεν σκοπεῖν, ὅπως αὐτὰ πολλὰ ποιήσαιμεν, οὐχ ἵνα ἀπολαύσωμεν εἰς δέον, ἀνέστραπται ἡ τάξις, καὶ ἐκεῖνα ἡμᾶς κέκτηται, οὐχ ἡμεῖς ἐκεῖνα. Ἀπαλλαγῶμεν τοίνυν τῆς χαλεπῆς ταύτης δουλείας, καὶ γενώμεθά ποτε ἐλεύθεροι. Τί μυρίους ἑαυτοῖς ἐπινοοῦμεν καὶ ποικίλους δεσμούς; Οὐκ ἀρκεῖ σοι τῆς φύσεως ὁ δεσμὸς, καὶ τῆς ζωῆς ἡ ἀνάγκη, καὶ ὁ τῶν μυρίων πραγμάτων ὄχλος· ἀλλὰ καὶ ἕτερα σεαυτῷ πλέκεις δίκτυα, καὶ τοῖς ποσὶ περιβάλλεις; Καὶ πότε ἐπιλήψῃ τοῦ οὐρανοῦ, καὶ πρὸς τὸ ὕψος στῆναι ἐκεῖνο δυνήσῃ; Ἀγαπητὸν γὰρ, ἀγαπητὸν, πάντα ταῦτα διακόψαντα τὰ σχοινία δυνηθῆναι