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In epistulam i ad Corinthios (homiliae 1-44)

OF OUR FATHER AMONG THE SAINTS JOHN, ARCHBISHOP OF CONSTANTINOPLE, CHRYSOSTOM, ARGUMENT OF THE FIRST EPISTLE TO THE

CORINTHIANS.

61.9 Corinth is now the first city of Greece, and in ancient times prided itself on many worldly advantages, and above all others in abundance of wealth; for which reason one of the secular writers called the place "wealthy." For it lies on the 61.10 Isthmus of the Peloponnese, and had great opportunity for commerce. The city was also full of many orators and philosophers; and one of the so-called seven wise men was from this city. These things have not been said by us for the sake of ambition, nor for a 61.11 display of great learning; (for what is there in knowing these things?) but it contributes to our argument for the Epistle. Paul himself also suffered many things in this city, and Christ, appearing to him in it, says: Do not be silent, but speak; for I have many people in this city. And he remained there two years. In this city the demon also came out, whom the Jews, while exorcising, suffered irreparable things from him; in this city those who had repented gathered together the books of the magicians and burned them, and they were found to be five myriads in value; in this city also, before Gallio the proconsul, Paul was beaten before the judgment seat. The devil, therefore, seeing a great and populous city had laid hold of the truth, and being admirable on account of its wealth and wisdom, and the capital of Greece (for the affairs of the Athenians and Lacedaemonians were now in a wretched state, their dominion having long since passed away), and seeing that they had received the word of God with much eagerness, what does he do? He divides the people; for he knew that even the strongest kingdom of all, if divided against itself, will not stand. And he had as a pretext for this plot the wealth and wisdom of the inhabitants. From this, having formed factions among themselves and some becoming self-appointed, they took the lead of the multitude, and some attached themselves to these men, and others to those, to the one sort as being rich, to the other as being wise and able to teach something more; who indeed, having taken them under their wing, were ambitious to say something more, supposedly, than the Apostle; which indeed he was hinting at when he said: I could not speak to you as to spiritual people. Clearly it was not from his own lack of resources, but from their weakness that they did not hear many things; and his saying, Without us you have become rich, shows this. And this was no small thing, but more destructive than all, that the Church was being torn apart. And another sin besides these was being committed there, that someone who had lain with his stepmother was not only not rebuked, but was even leading a faction, and causing those with him to be proud; wherefore he says: And you are puffed up, and have not rather mourned. And after this, again, some of those who were supposedly more perfect, and out of gluttony tasting of the things sacrificed to idols, and reclining in the temples, were ruining everything. Others again, having fights and contentions over money, entrusted all their affairs to the outside courts. And many with long hair went about among them, whom he also commands to be shorn. There was also another fault, not a small one, that they ate by themselves in the 61.12 churches, and did not share with those in need. And after this they also erred in another thing, being proud of their spiritual gifts, and from this being jealous of one another, which thing itself especially tore the Church apart. And the doctrine of the resurrection also was defective among them; for some of them not very

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In epistulam i ad Corinthios (homiliae 1-44)

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ, ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ, ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ, ΥΠΟΘΕΣΙΣ ΤΗΣ ΠΡΟΣ

ΚΟΡΙΝΘΙΟΥΣ ΠΡΩΤΗΣ ΕΠΙΣΤΟΛΗΣ.

61.9 Ἡ Κόρινθός ἐστι μὲν νῦν πόλις τῆς Ἑλλάδος ἡ πρώτη, πολλοῖς δὲ τὸ παλαιὸν

πλεονεκτήμασι βιωτικοῖς ἐκόμα, καὶ πρὸ τῶν ἄλλων πάντων τῇ τῶν χρημάτων περιουσίᾳ· διὸ καί τις τῶν ἔξωθεν συγγραφέων ἀφνειὸν ἐκάλει τὸ χωρίον. Ἐν γὰρ τῷ 61.10 Ἰσθμῷ κεῖται τῆς Πελοποννήσου, καὶ πολλὴν εἶχεν ἐμπορίας ὑπόθεσιν. Ἦν δὲ καὶ ῥητόρων πολλῶν ἔμπλεως ἡ πόλις καὶ φιλοσόφων· καί τις τῶν ἑπτὰ καλουμένων σοφῶν ἀπὸ τῆς πόλεως ταύτης ἦν. Ταῦτα δὲ ἡμῖν οὐ φιλοτιμίας ἕνεκεν εἴρηται, οὐδὲ πρὸς 61.11 ἐπίδειξιν πολυμαθείας· (τί γὰρ δὴ καὶ ἔστι τὸ ταῦτα εἰδέναι;) ἀλλὰ πρὸς τὴν ὑπόθεσιν ἡμῖν συντελεῖ τῆς Ἐπιστολῆς. Πολλὰ δὲ καὶ αὐτὸς ἔπαθεν ὁ Παῦλος ἐν ταύτῃ τῇ πόλει, καὶ ὁ Χριστὸς δὲ ἐν ταύτῃ αὐτῷ φανείς φησι· Μὴ σιγήσῃς, ἀλλὰ λάλει· διότι λαός μοι πολύς ἐστιν ἐν τῇ πόλει ταύτῃ. Καὶ ἔμεινεν ἐκεῖ δύο ἔτη. Ἐν ταύτῃ καὶ ὁ δαίμων ἐξῆλθεν, ὃν οἱ Ἰουδαῖοι ἐφορκίζοντες, τὰ ἀνήκεστα ἔπαθον παρ' αὐτοῦ· ἐν ταύτῃ τὰς βίβλους συναγαγόντες τῶν γοήτων οἱ μετανοήσαντες κατέκαυσαν, καὶ ὤφθησαν μυριάδες πέντε· ἐν ταύτῃ καὶ ἐπὶ Γαλλίωνος τοῦ ἀνθυπάτου ἐπὶ τοῦ βήματος ὁ Παῦλος ἐτύπτετο. Ὁρῶν τοίνυν ὁ διάβολος πόλιν μεγάλην καὶ πολυάνθρωπον τῆς ἀληθείας ἐπειλημμένην, καὶ πλούτου καὶ σοφίας ἕνεκεν θαυμαστὴν οὖσαν, καὶ τῆς Ἑλλάδος τὸ κεφάλαιον (τὰ γὰρ Ἀθηναίων καὶ Λακεδαιμονίων ἀθλίως διέκειτο λοιπὸν, τῆς ἀρχῆς πάλαι μεταπεσούσης), καὶ θεασάμενος, ὅτι μετὰ πολλῆς τῆς προθυμίας ἐδέξαντο τὸν τοῦ Θεοῦ λόγον, τί ποιεῖ; ∆ιαιρεῖ τοὺς ἀνθρώπους· ᾔδει γὰρ, ὅτι καὶ βασιλεία ἡ πασῶν ἰσχυροτέρα ἐφ' ἑαυτὴν μερισθεῖσα, οὐ σταθήσεται. Εἶχε δὲ ἀφορμὴν πρὸς τὴν ἐπιβουλὴν ταύτην τὸν πλοῦτον καὶ τὴν σοφίαν τῶν οἰκούντων. Ἐντεῦθεν συμμορίας ποιησάμενοι καθ' ἑαυτοὺς καὶ αὐτοχειροτόνητοι γενόμενοί τινες, προειστήκεσαν τοῦ πλήθους, καὶ οἱ μὲν τούτοις, οἱ δὲ ἐκείνοις ἑαυτοὺς προσένεμον, τοῖς μὲν ὡς πλουσίοις, τοῖς δὲ ὡς σοφοῖς καὶ πλέον τι δυναμένοις διδάσκειν· οἳ δὴ καὶ παραλαβόντες αὐτοὺς, ἐφιλοτιμοῦντο πλέον τι τοῦ Ἀποστόλου δῆθεν λέγειν· ὅπερ οὖν καὶ αἰνιττόμενος ἔλεγεν· Οὐκ ἠδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς. ∆ηλονότι οὐ παρὰ τὴν οἰκείαν ἀπορίαν, ἀλλὰ παρὰ τὴν ἐκείνων ἀσθένειαν τὸ μὴ πολλὰ ἀκοῦσαι γέγονε· καὶ τὸ, Χωρὶς ἡμῶν ἐπλουτήσατε, τοῦτό ἐστιν ἐνδεικνυμένου. Καὶ ἦν τοῦτο οὐ μικρὸν, ἀλλὰ πάντων ὀλεθριώτερον, τὸ διεσπάσθαι τὴν Ἐκκλησίαν. Καὶ ἕτερον δὲ μετὰ τούτων ἁμάρτημα ἐτολμᾶτο αὐτόθι, τὸ μητρυιᾷ τινα συγγενόμενον μὴ μόνον μὴ ἐπιπλήττεσθαι, ἀλλὰ καὶ ὀχλαγωγεῖν, καὶ τοῖς μετ' αὐτοῦ παρέχειν μέγα φρονεῖν· διό φησι· Καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε. Καὶ μετὰ τοῦτο πάλιν τινὲς τῶν δῆθεν τελειοτέρων, καὶ ὑπὸ γαστριμαργίας τῶν εἰδωλοθύτων ἀπογευόμενοι, καὶ ἐν τοῖς ἱεροῖς κατακλινόμενοι, τὰ πάντα ἐλυμαίνοντο. Ἄλλοι πάλιν μάχας ἔχοντες καὶ φιλονεικίας ὑπὲρ χρημάτων, τοῖς ἔξωθεν δικαστηρίοις τὰ καθ' ἑαυτοὺς ἐπέτρεπον ἅπαντα. Καὶ κομῆται δὲ πολλοὶ παρ' αὐτοῖς περιῄεσαν, οὓς καὶ ἀποκείρασθαι κελεύει. Ἦν τι καὶ ἕτερον πλημμέλημα οὐ μικρὸν, τὸ καθ' ἑαυτοὺς ἐσθίειν ἐν ταῖς 61.12 ἐκκλησίαις, καὶ μὴ μεταδιδόναι τοῖς δεομένοις. Μετὰ δὲ τοῦτο καὶ ἕτερον ἐπλημμέλουν, ἐπὶ τοῖς χαρίσμασι μέγα φρονοῦντες, καὶ πρὸς ἀλλήλους ἐντεῦθεν ζηλοτύπως ἔχοντες, ὅπερ καὶ αὐτὸ μάλιστα διέσπα τὴν Ἐκκλησίαν. Καὶ ὁ περὶ τῆς ἀναστάσεως δὲ λόγος ἐχώλευε παρ' αὐτοῖς· ἔνιοι γὰρ αὐτῶν οὐ σφόδρα