Lecture 18: John Chrysostom 8 November 2018

Introduction On Priesthood Rhetoric Household Church Chrysostom on wealth and poverty

John Chrysostom and Scripture Like most from Antioch, he was skeptical about allegorical interpretations of Scripture But also accepted that there were multiple meanings or layers of Scripture; the below the surface meaning being theoria John wrote many commentaries on Scripture, most of which are extant But John was especially known for his rhetoric, rather than hermeneutics

Theoria A deep appreciation of acquired knowledge From Aristotle, episteme is knowledge of facts, Theoria is appreciation of insights from those facts Facts are found in Scripture Highest goal of theoria consists in contemplating divine truths

Rhetoric John Chrysostom was a rhetorician Rhetoric is from Greek word, rhtorikh, meaning the technique of public speaking In antiquity, many handbooks were written on types of rhetoric; and was part of study for any educated person after grammar and logic Rules for the art of persuasion Classical debates about the relationship between persuasion and truth Recall that canon, kanwn, means literally measuring ruler; but at library in Alexandria it also meant model for a particular literary style Homer and Hesiod the canon for classical culture Heroditus the canon for history

John Chrysostom and Rhetoric Studied with most famous teacher of rhetoric and sophist of the day, the pagan Libanius Used many classical rhetorical techniques in his writing and preaching Examples from sermons on Eutropius Vanity of vanities as basis for sermon (I.1) List of rhetorical questions Elaborate description of Eutropius (I.2) Eutropius as an example to rich and poor (I.3, 4) Exaggerated comparisons: congregation there to see Eutropius, the lion in a cage (1.3) Discussion of ‘seasons’ and so return to original verse (I.5)

Chrysostom’s On Priesthood Probably written while he was in Antioch Tells the story of how he tricked his best friend, Basil, into being ordained while avoiding it himself Draws on Gregory Nazianzus’s De Fuga Poignant expression on the duties, difficulties and glories of the priesthood Emphasis on personal characteristics that should be cultivated by clergy But also importance of preaching the Word of God to a sick society

Why so many works on duties of clergy? Basil, Ambrose, Nazianzus, Chrysostom, Augustine Clergy are becoming increasingly important and visible in society Tax breaks for clergy Wealthy expected to build and maintain civic structures (roads, sewers, city walls, municipal buildings) Clergy were exempt from this requirement Clergy also exempt from military service Church, especially monasteries, increasingly beneficiaries of wills and large donations

Example: Augustine in Hippo Because of fiscal improprieties, Augustine demands that all of his clergy divest themselves of their wealth Complaints by parishioners that wealthy clergy are not meeting civic obligations Creates problems with families (children and widowed mothers) of some clergy Augustine allows them to transfer wealth to family and not to Church Augustine delivers series of sermons on how the process of divestiture is proceeding

Truth and Rhetoric What are we to make of Chrysostom’s sacrifice of truth to persuade his friend? Acceptable rhetorical approach Jerome will question use of classical rhetoric because it focused on technique and persuasion, less on truth of argument Augustine in On Christine Doctrine will address this directly Homiletics, Greek word omilia, a speech in front of an assembly or crowd

Importance of Family Recall that primary social model had been client-patron Clients included immediate family, but extended well beyond that Recall common practice of adult adoption In later antiquity, economic and social model starts to become more like our family unit John Chrysostom often preaches about importance of family household This shift may have something to do with changing views on promiscuity and slavery due to Christian influence

Homily 20 on Ephesians 5:22-25 St Homily 20 on Ephesians 5:22-25 St. John Chrysostom, On Marriage and Family Life, Trans. Catherine Ross and David Anderson (New York: St. Vladimir’s Seminary Press, 2000), 43-64. Starts with Sir 25:1 True love of husband and wife stronger than any passion; it never fades; positive role of eros Love of husband and wife is the force that welds society together For sake of harmony, wives should be submissive But wife is not a servant; bond is one of love Respect should be from a free woman, not from a slave What kind of marriage can there be if wife is afraid of husband? Extensive comparisons between wives and Church Husbands should seek beauty of soul; outward beauty does not last Do not marry a woman for her money

Homily 20 (cont.) Advice to Newly Married Husbands Beginning on their wedding night, let him be an example of gentleness, temperance, and self-control; and she will likewise Avoid ‘modern’ music with Satanic lyrics Always tell her how much you love her Use many terms of endearment; the children will see and hear this and will learn how to respect and love both parents Never use phrase “my own” money and possessions belong to the family Always pray together at home

Early Church Teaching on Wealth There has always been a concern for poor and problems associated with excess wealth Gospels Acts of Apostles, deacons Shepherd of Hermes, Clement of Alexandria, Basil the Great However, Chrysostom more than most made this an emphasis of his preaching Perhaps because he lived in wealthiest cities in Empire Perhaps because the Empire was now claiming to be a Christian Empire Perhaps because prevalence of poor and beggars

Key to Understanding Early Church Teaching of Wealth and Poverty Primary objective was not to make the poor rich Primary objective was to make rich poor (in spirit) Another way of saying this: It’s not about the recipient, it’s about the donor Solidarity with poor because Christ was poor

Define Poverty in Antiquity Visible primarily in large urban beggar class Beggars were street performers, including some who drove nails into their heads Beggars often seen as part of the criminal class and/or lazy Viewed with suspicion In other words, beggars in the 4th C were considered by society much as they are in the 21st C

Rich and Poor in Homilies on Eutropius Note distinction in Second Homily on Eutropius between rich and rapacious (II.3) Never call the rich man happy, never call any man miserable except him who is living in sin; call the one living in righteousness happy (II.4) Poor man should see Eutropius and think of his poverty as a place of refuge and a calm haven (I.4)

Chrysostom’s Homily L on Matthew’s Gospel NPNF Series 1, Vol 10, 310-314. Chrysostom wrote 90 homilies on Matthew’s Gospel Text is Mt 14:34-36 It avails you nothing to be near Christ except by faith. Let us touch the hem of his garment in Eucharist; but we have not only the hem but the whole body (L.3) At Eucharist and baptism, do not see hand of priest but hand of Christ (L.3) Mystery of Eucharist is a mystery of peace which does not allow us to cling to wealth, since Christ did not cling to his life by becoming man and dying on cross (L.3) Let no Judas or Simon approach table because they perished through covetousness (L.4) Do not offer expensive items to Church, but go feed and clothe poor first (L.4)

Rich Man and Lazarus Series of 7 sermons on the Rich Man and Lazarus Given in Antioch where John was a presbyter several years Sermon 1: The Life of Lazarus and Rich Man Preached day after New Years; time of extravagant parties and drunkenness More excusable for poor and distressed not to give than for someone who is wealthy without worries; But note expectation that poor also should give alms The purpose of the Sabbath Poor man does not envy rich man; does not complain People judge others by their troubles, lack of material goods; deserved his misery because of some wickedness (note similarity to Job’s friends) Rich man actually lived in internal anguish during his life The virtuous are rich; the wicked poor Rich and poor should emulate Lazarus

Second Sermon on Rich Man and Lazarus Story of death of Rich Man and Lazarus Neither rich nor poor should complain in this life Rich are those who need few possessions; poor are those with many desires Death quenches luxuries Poverty and wealth are masks in this life Rich man’s punishment harsher because he sees Lazarus happy Rich man did no injustice to Lazarus (did not steal his money); but failed to share his own Our money is the Lord’s, however it was obtained Abraham as symbol of hospitality Difference between justice and charity: charity gives to the unworthy Need alone is the poor man’s worthiness

Modern Criticism of Fathers on Social Issues Because of the Patristic emphasis on Spiritual effect on donor, and Identification of poor with Christ Fathers often accused of not caring about suffering of poor Poverty and suffering are not positive spiritual factors for most of the poor Unlike Christ, poor are not voluntarily poor Also, Fathers rarely questioned established social and political order (even during times of persecution)

Emphasis of Modern Social Doctrine Solidarity: We are all responsible for each other Church is in the world to help each person Leo XIII (Rerum Novarum), John Paul II (Centesimus Annus) Subsidiarity: Emphasis on importance of small social units (person, family, associations) Larger social and political units should serve the smaller ones Leo XIII (Rerum Novarum), Pius XI (Quadragesimo Anno) Universal destination of goods We are all stewards of creation Private property is a means, not an end All are equally entitles to good things of creation John Paul II (Quadragesimo Anno), Paul VI (Populorum Progressio) Preferential Option for Poor Church has a special love and care for poor Includes concern for material welfare of poor John Paul II (Address to Third General Conference of Latin American Bishops)

But remember… The primary mission of Church is to assist individual in attaining salvation We cannot change the world or even one person, only God can Sin will remain in world until Second Coming Recall that Mother Theresa came to be viewed with suspicion by social activists She saw Christ in poor She was not focused on changing social and economic structures Distinction between Charity and Social Justice is key to Benedict XVI, Deo Caritas Est

Assignments On Priesthood (available on line) http://www.newadvent.org/fathers/1922.htm First and Second Sermon on Rich Man and Lazarus Benedict XVI General Audiences, 19 September 2007 and 26 September 2007