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John Chrysostom (c. 347–407)
It were indeed meet for us not at all to require the aid of the written Word, but to exhibit a life so pure, that the grace of the Spirit should be instead of books to our souls, and that as these are inscribed with ink, even so should our hearts be with the Spirit. But, since we have utterly put away from us this grace, come, let us at any rate embrace the second best course.
For that the former was better, God hath made manifest, both by His words, and by His doings. Since unto Noah, and unto Abraham, and unto his offspring, and unto Job, and unto Moses too, He discoursed not by writings, but Himself by Himself, finding their mind pure. But after the whole people of the Hebrews had fallen into the very pit of wickedness, then and thereafter was a written word, and tables, and the admonition which is given by these.
And this one may perceive was the case, not of the saints in the Old Testament only, but also of those in the New. For neither to the apostles did God give anything in writing, but instead of written words He promised that He would give them the grace of the Spirit: for "He," saith our Lord, "shall bring all things to your remembrance." And that thou mayest learn that this was far better, hear what He saith by the Prophet: "I will make a new covenant with you, putting my laws into their mind, and in their heart I will write them," and, "they shall be all taught of God." And Paul too, pointing out the same superiority, said, that they had received a law "not in tables of stone, but in fleshy tables of the heart."
But since in process of time they made shipwreck, some with regard to doctrines, others as to life and manners, there was again need that they should be put in remembrance by the written word.
2. Reflect then how great an evil it is for us, who ought to live so purely as not even to need written words, but to yield up our hearts, as books, to the Spirit; now that we have lost that honor, and are come to have need of these, to fail again in duly employing even this second remedy. For if it be a blame to stand in need of written words, and not to have brought down on ourselves the grace of the Spirit; consider how heavy the charge of not choosing to profit even after this assistance, but rather treating what is written with neglect, as if it were cast forth without purpose, and at random, and so bringing down upon ourselves our punishment with increase.
But that no such effect may ensue, let us give strict heed unto the things that are written; and let us learn how the Old Law was given on the one hand, how on the other the New Covenant.
3. How then was that law given in time past, and when, and where? After the destruction of the Egyptians, in the wilderness, on Mount Sinai, when smoke and fire were rising up out of the mountain, a trumpet sounding, thunders and lightnings, and Moses entering into the very depth of the cloud. But in the new covenant not so,--neither in a wilderness, nor in a mountain, nor with smoke and darkness and cloud and tempest; but at the beginning of the day, in a house, while all were sitting together, with great quietness, all took place. For to those, being more unreasonable, and hard to guide, there was need of outward pomp, as of a wilderness, a mountain, a smoke, a sound of trumpet, and the other like things: but they who were of a higher character, and submissive, and who had risen above mere corporeal imaginations, Yea, for it was removal of punishment, and remission of sins, and "righteousness, and sanctification, and redemption," and adoption, and an inheritance of Heaven, and a relationship unto the Son of God, which he came declaring unto all; to enemies, to the perverse, to them that were sitting in darkness. What then could ever be equal to these good tidings? God on earth, man in Heaven; and all became mingled together, angels joined the choirs of men, men had fellowship with the angels, and with the other powers above: and one might see the long war brought to an end, and reconciliation made between God and our nature, the devil brought to shame, demons in flight, death destroyed, Paradise opened, the curse blotted out, sin put out of the way, error driven off, truth returning, the word of godliness everywhere sown, and flourishing in its growth, the polity of those above planted on the earth, those powers in secure intercourse with us, and on earth angels continually haunting, and hope abundant touching things to come.
Therefore he hath called the history good tidings, forasmuch as all other things surely are words only without substance; as, for instance, plenty of wealth, greatness of power, kingdoms, and glories, and honors, and whatever other things among men are accounted to be good: but those which are published by the fishermen would be legitimately and properly called good tidings: not only as being sure and immoveable blessings, and beyond our deserts, but also as being given to us with all facility.
Matt. I. 1.
"The book of the generation of Jesus Christ, the Son of David, the Son of Abraham."
Do ye indeed remember the charge, which we lately made you, entreating you to hearken unto all the things that are said with all silence, and mystical quietness? For we are to-day to set foot within the holy vestibule, wherefore I have also put you in mind of the charge.
Since, if the Jews, when they were to approach "a mountain that burned, and fire, and blackness, and darkness, and tempest;" --or rather when they were not so much as to approach, but both to see and to hear these things from afar;--were commanded for three days before to abstain from their wives, and to wash their garments, and were in trembling and fear, both themselves and Moses with them; much more we, when we are to hearken to such words, and are not to stand far from a smoking mountain, but to enter into Heaven itself, ought to show forth a greater self-denial; not washing our garments, but wiping clean the robe of our soul, and ridding ourselves of all mixture with worldly things. For it is not blackness that ye shall see, nor smoke, nor tempest, but the King Himself sitting on the throne of that unspeakable glory, and angels, and archangels standing by Him, and the tribes of the saints, with those interminable myriads.
For such is the city of God, having "the Church of the first-born, the spirits of the just, the general assembly of the angels, the blood of sprinkling," whereby all are knit into one, and Heaven hath received the things of earth, and earth the things of Heaven, and that peace hath come which was of old longed for both by angels and by saints.
Herein standeth the trophy of the cross, glorious, and conspicuous, the spoils won by Christ, the first-fruits of our nature, the booty of our King; all these, I say, we shall out of the Gospels know perfectly. If thou follow in becoming quietness, we shall be able to lead thee about everywhere, and to show where death is set forth crucified, and where sin is hanged up, and where are the many and wondrous offerings from this war, from this battle.
Thou shalt see likewise the tyrant here bound, and the multitude of the captives following, and the citadel from which that unholy demon overran all things in time past. Thou wilt see the hiding places, and the dens of the robber, broken up now, and laid open, for even there also was our King present.
But be not thou weary, beloved, for if any one were describing a visible war, and trophies, and victories, wouldest thou feel no satiety at all; nay, thou wouldest not prefer either drink or meat to this history. But if that kind of narrative be welcome, much more this. For consider what a thing it is to hear, how on the one side God from Heaven, arising "out of the royal thrones, leaped down " unto the earth, and even unto hell itself, and stood in the battle array; and how the devil on the other hand set himself in array against Him; or rather not against God unveiled, but God hidden in man's nature.
Matt. I. 1.
"The book of the generation of Jesus Christ, the Son of David, the Son of Abraham."
Behold a third discourse, and we have not yet made an end of the prefatory matter. It was not then for nought that I said, It is the nature of these thoughts to have a great depth.
Come, then, let us speak to-day what remains. What is it then that is now required? Why Joseph's genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin.
Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men. For if He disguised many things from the first, calling Himself Son of Man, and hath not everywhere clearly unfolded to us even His equality with the Father; why dost thou wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose? and would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy (for so, because He had cast out devils, they called Him possessed; and because He healed on the Sabbath day, they supposed Him to be an adversary of God; and yet oftentimes even before this had the Sabbath been broken), what would they not have said, if this had been told them? Especially as they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin?
It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what saith the Virgin even to Himself: "Behold, Thy father and I have sought Thee." For if this suspicion had been entertained, neither would He any longer have been accounted to be a Son of David, and this opinion not being held, many other evils besides would have arisen. For this cause neither do the angels say these things to all, but to Mary only, and Joseph; but when showing to the shepherds the glad tidings of that which was come to pass, they no longer added this.
2. But why is it, that having mentioned Abraham, and having said that "he begat Isaac, and Isaac, Jacob;" and not having made any mention of his brother; when he is come to Jacob, he remembers both "Judah, and his brethren"? Now there are some that say, it was because of the perverseness of Esau, and of the rest that came before. But I should not say this; for if it were so, how is it that he a little after mentions such women? It being out of contraries, in this place, that His glory is manifested; not by having great forefathers, but low and of little account. For to the lofty One it is a great glory to be able to abase Himself exceedingly. Wherefore then did He not mention them? Because Saracens, and Ishmaelites, and Arabians, and as many as are sprung from those ancestors, have nothing in common with the race of the Israelites. For this cause then he passes over those in silence, and hastens on to His forefathers, and those of the Jewish people. Wherefore he saith, "And Jacob begat Judas and his brethren." For at this point the race of the Jews begins to have its peculiar mark.
3. "And Judas begat Phares and Zara of Thamar." "What doest thou, O man, putting us in remembrance of a history that contains an unlawful intercourse?" But why is this said? Since, if we were recounting the race of a mere man, one might naturally have been silent touching these things; but if of God Incarnate, so far from being silent, one ought to make a glory of them, showing forth His tender care, and His power. Yea, it was for this cause He came, not to escape our disgraces, but to bear them away. Therefore as He is the more admired, in that He not only died, but was even crucified (though the thing be opprobrious, yet the more opprobrious the more doth it show Him full of love to man), so likewise may we speak touching His birth; it is not only because He took flesh upon Him, and became man, that we justly stand amazed at Him, but because He vouchsafed to have also such kinsfolk, being in no respect ashamed of our evils. And this He was proclaiming from the very beginnings of His birth, that He is ashamed of none of those things that belong to us; while He teaches us also hereby, never to hide our face at our forefathers' wickedness, but to seek after one thing alone, even virtue. For such a man, though he have an alien for his ancestor, though he have a mother who is a prostitute, or what you will, can take no hurt thereby. For if the whoremonger himself, being changed, is nothing disgraced by his former life, much more will the wickedness of his ancestry have no power to bring to shame him that is sprung of an harlot or an adulteress, if he be virtuous.
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