Pseudo-John Chrysostom's word on chastity

Among the numerous works of St. John Chrysostom has a sermon “On Chastity” (Περὶ σωφροσύνης), extracted from a codex stored in the library of the University of Basel 1. This sermon in the old editions of Chrysostom - Saville, Montfaucon and Migne - was known only in the Latin translation 2, although a small Greek fragment of its beginning was given there (15 lines). In 1906, the German researcher Sebastian Haidacher published its complete Greek text for the first time. According to the scientist, it represents a genuine speech of Chrysostom, which was addressed to those who had just received Holy Baptism and was probably pronounced on Easter Week 3. Some features of the proposed sermon, however, still do not allow us to undoubtedly classify it among the works of St. John Chrysostom. Thus, there are many parallels with the “Sermon on Patience” of St. Athanasius of Alexandria (CPG 2235; PG, 26,1297–1309). The style of the sermon is more poetic and more philosophical than the style of Chrysostom, closer to the language of Homer and Euripides. There are also many direct correspondences with the style and language of St. Gregory the Theologian. However, regardless of whether the author of this sermon was St. John Chrysostom or one of his contemporaries and followers, the importance of the topic to which it is devoted, and its undoubted theological and literary merits make it one of the brightest examples of Byzantine homiletics. This prompted us to translate “On Chastity” directly from the Greek original (according to Haidacher’s edition), and not from the Latin translation from which the existing Russian translation was made. Its merits and demerits are for the reader to judge. Pseudo-John Chrysostom's word on chastity The word about chastity always seems to me to be very useful and fitting for Christ’s servants. Especially now is it time for us to address him to you, since you, having put on Christ, already as children of the Church should acquire chastity for yourself before other blessings. After all, if someone, seeing the athletes who usually come to the Olympic Games and go down to the lists with oil, decided to talk to them about struggle, self-control and victory 4 , then, in the fair judgment of everyone, he would have done this at the right time 5 . So now, when we see the Savior’s ascetics, who in the divine sacraments have received power from the Holy Spirit, whom for their benefit I intend to send to a spiritual competition, it is natural to talk about chastity. In human competitions, as is known, crowns are given after victory, but on Christ’s lists - before it 6. Why does Christ send us to fight already crowned? In order to simultaneously instill fear in the enemies and also excite our feelings; so that, looking at the honor given to us from God, we say and do everything worthy of the Master’s honor. After all, if any king, dressed in scarlet and adorned with a crown, under the influence of natural passions, does something unworthy of royal greatness, then immediately, as soon as he looks at the dignity of his attire, he experiences greater shame. In the same way, you, having put on Christ, every time you see your soul tormented by shameful lust, immediately fix your gaze on your divine robe - and you will immediately become stronger than all the wiles of the evil one. So, it is, of course, a wonderful thing to approve and praise chastity, but to possess it is even more wonderful 7 . And, without a doubt, those who talk and listen a lot about it are greatly encouraged to chastity. For this reason, God was pleased to glorify the virtues of holy men in the Holy Scriptures, so that all people would be inclined to imitate them and so that, strictly following in their footsteps, they would lead a chaste life. If during competitions in gymnastic schools, many, at the sight of crowned athletes, are inflamed [with the spirit of competition], are naked and endure a lot of intense and intense labor, and all in order to be crowned with at least simple olive branches or wreaths from Daphne 8, then with what zeal should we intensely care about chastity at the sight of others already crowned by God - so that we too to be crowned with heavenly crowns for wonderful and saving valiant merits. Is it not outrageous and worthy of great anger that athletes are convinced by the laurel or olive leaf and the vain future glory that perishes with this transitory life, but we are not in the least encouraged by the [incorruptible] gifts of Christ to abandon all pleasure and prefer the fear of God to our lusts? However, such competition can be seen not only among humans [but also among non-intelligent beings]. Often the doves, seeing one of them better leading their flight, immediately all follow her. Just as often, one noble foal frolicking in a herd of horses carries the entire herd along with him 9 . We all make up one flock of Christ, we also have a young lot - the most chaste Joseph, who with his heavenly leaps calls us, his fellow servants, to compete with him. So, let us rejoice together with this beautiful young man, in spiritual rejoicing 10 glorifying his chastity, not only with words, but also through imitation of his deeds. In fact, he was such a zealous and firm guardian of chastity that although it was possible for him, having become dissolute, to become rich, and to live in luxury, and to rule over his mistress, although he could have possessed such great benefits, he decided to die rather than become a traitor to his chastity. For he knew that wealth, power and glory come along with real life and that the benefit from them is only temporary, and virtue alone has no end. Therefore, he threw the fear of Christ over [the desire for] pleasure - like some kind of bridle 11. He ridiculed the wealth, pomp and promises of his mistress, considering suffering in prison more pleasant than life in beautiful palaces, although it is difficult for those who are extremely handsome in body to control desires. He presented such an example of the test of chastity that the beauty of his soul was able to outshine the beauty of his body, 12 so that in terms of the beauty of his body he should be likened to some beautiful star, and in terms of the beauty of his soul - to angels. We should be amazed not only at the chastity of the young man, but also at the dangers to which he was exposed for his sake, considering the service of pleasure more terrible than death itself. Anyone can be convinced of this 13 if he carefully examines his virtue and also takes into account the times themselves in which he kept his soul pure. After all, Joseph achieved the freedom of his soul before the appearance on earth of the Lord and Creator of all things 14. He obtained food in the house of the wicked; many encouraged him to do the worst; he did not have a single teacher of chastity. Everyone was a slave to pleasure - everyone indulged their belly, no one did anything pious, nothing holy. And, however, living among so many such wicked people and seeing his intemperate mistress reclining, he did not turn out to be a traitor to heavenly treasures 15, but kept his church of the Spirit not devastated, preferring better to die than to serve pleasures. He had not yet heard the words of Paul that our bodies are members of Christ 16; but before he heard this divine voice, he showed himself to be not inferior [in chastity] to those who were honored with heavenly promises, teaching us, who are constantly fighting in the Church, how it is proper to preserve the soul from corruption in every possible way. “If I,” Joseph can say, “was born before the appearance of God and had not yet seen the Master’s image, who had taken on the form of a slave, and had not yet heard the exalted Apostle Paul exclaiming that our bodies are members of Christ, nevertheless considered that it befits God’s servants to command pleasure, and did not turn out to be a traitor to my chastity, although I saw many dangers that threatened me, then to what extent should you live in chastity with fear and trembling, lest you be found unworthy of [heavenly] honor and lest the members of Christ become members of a harlot 17!” This word can protect every soul with chastity; this word easily drives out all [carnal] pleasure; this word easily cools burning lusts. The rain pouring on the fire does not destroy the flame as easily as this Divine word, coming into the soul, quickly extinguishes all evil lusts. The great Job, who not only was a careful guardian of chastity, but even laid down a law for his eyes not to look at the face of a girl, for fear that the beauty that appeared would somehow delight his thoughts 18, can speak the same words to us. Who would not be surprised and amazed that this man, who truly bravely fought the devil and exposed all the cunning plans of the evil one, immediately runs away from the face of the young woman and takes his eyes off the beautiful young woman? Seeing the approaching devil, he did not run away, but, relying on his own strength, remained in place like a lion; when he saw the girl, he did not stop and did not linger to contemplate her beauty, but immediately moved away. For he undoubtedly believed that just as in the fight against demons a courageous and courageous soul is needed, so, on the contrary, asceticism in chastity does not consist in an interview with girls, but as a result of moving away from them, by which [lust] is easily overcome. So, whoever now makes a promise of virginity [before the Church], let him take advice from the most chaste of all people, who himself, even before the incarnation of Christ, was such a zealous guardian of chastity 19. And let no one listen with disdain that even before the incarnation of Christ there were righteous people who represented such an example of the test of chastity. After all, then there was nothing that would have prompted such virtue to this virtue, and even the saints were not charged with a great crime for their negligence in acquiring chastity. How is this so? But for this very reason, the highest God, the Creator of all things, took our image in order to bring down the holiness of the angels from heaven. So, if even after such an honor bestowed upon us there are people who continue to indulge in [sensual] pleasures, then it is impossible to express the magnitude of their insolence, due to which, by making the members of Christ the members of a harlot, they, as far as it depends on them, make the Lord’s love for mankind useless for them. Let the demons listen and fear that God does not reject us, allowing us to unite with Himself, and He Himself unites with us. And after this, some of the faithful dare to sever their connection with Christ and unite with harlots? It is not as great an evil to fall from heaven and fall into the mud 20 as it is to be a part of Christ, to lose divine honor and become part of a fornicator. Therefore, when vicious lust inflames your soul, immediately remember Christ, think about the fact that Paul stands before you, admonishing you, and says: Do you not know that your bodies are members of Christ? Shall I therefore take away the members of Christ in order to make them members of a harlot? If you bring these words to mind, you will immediately see how lust will run away from you. If a chaste and well-behaved mistress, by her very appearance, immediately makes chaste her maids who are devoted to shameful passion, then is it surprising if the remembrance of Christ immediately mortifies the lust that troubles you? Always have the shining Cross before your eyes, and during this time you will leave clean from sins. Just as the pillar of cloud was the image and prophecy of the Cross, which calmed the multitude of the Jewish people and did not allow them to suffer in the least from the fear of Egypt, 21 so now the Cross before our eyes easily destroys all evil pleasure and does not allow anyone who is worthy of our piety to suffer. After all, he is the salvation of our soul and the saving antidote to vile lusts. In fact, the infirmities of the body are healed by the art of doctors, and the sick soul is immediately healed by Christ’s sayings. Therefore, we ask and beg those people who have sinned and still serve the pleasures of the flesh to awaken and come to their senses, so that they do not find themselves completely in the power of passions, not be carried away by their onslaught and voluntarily not fall into bitter slavery, but resist in military formation, strengthen their minds with the fear of Christ and drive out the cruel mistress [lust] from the fortress. So that, after removing all vice and many sins, we can, with a holy and pure soul, approach the divine and terrible sacraments of the Great God and Savior Jesus Christ, to whom be glory and dominion forever and ever. Amen. Cod. Basilieen. 39. olim B. II. 15 (IX–X centuries). fol. 289 r–291 v. CPG 4557; PG 56, 291–294 De continentia [Sp.]. An old Russian translation was also made from the Latin text: St. John Chrysostom. Conversation about abstinence // Works of St. John Chrysostom. – St. Petersburg: St. Petersburg Theological Academy. Ed. 2nd. 1898; T. 6. Part 2. pp. 590–594. (Electronic version: http://lib.pravmir.ru/library/readbook/3362) See: Haidacher S. Περὶ σωφροσύνης. Drei unedierte Chrysostomus-Texte einer Baseler Handschrift // Zeitschrift fürkatholische Theologie. – 1906. No. 30. S.575–581. Compare: “Such a victory (Caesarea), in my opinion, is much higher and more honorable than Julian’s power, the high scarlet robe and the precious diadem. And I exalt myself more by the story of this than I would have exalted myself if Caesarea shared the whole kingdom with him.” (St. Gregory the Theologian. Funeral homily for brother Caesarea (7, 14) // Gregory the Theologian, St. Collection of works. In 2 volumes - M.: Siberian belfry, 2007. T. 1. P. 143). Compare: “So, what was said by the sons? Now it is very timely to renew this in your memory, so that you may have from these times an example of both asceticism and martyrdom speeches.” (St. Gregory the Theologian. Homily in memory of the holy martyrs of the Maccabees (16, 5) // Ibid. T. 1. P. 210). Compare: “So, what is still being prepared in the Kingdom of Heaven by promises, some take possession of this in advance by their election and intention, they hold it and own it.” (St. Athanasius the Great. A Word on Patience (PG, 26, 1297. Our translation - A.P.)). Compare: “And what funeral words she pronounces! Beautiful, even the most beautiful of the beautiful, were the sons’ responses to the tormentor. For weren’t those words beautiful, armed with which they overthrew the tormentor? But even more beautiful are the mother’s speeches, first exhorting, and then funeral.” (St. Gregory the Theologian. Homily in memory of the holy martyrs of the Maccabees (16, 5) // Op. cit. T. 1. P. 210). An allusion to the myth of Apollo and Daphne. Wed: “...So, according to the myth - although there is no truth in it at all - the one who condemned the persecutor turned into a plant; and although the maiden changed her appearance, the lust of God remained the same, and the branch is torn off and the head conquered [by lust] is [shamefully] crowned with a branch from the victorious maiden. And in fact, in my words I point to the laurel wreaths awarded in the competition, which are given to the winners; for such is the reward of the victorious, giving them the symbol of the once defeated god, which they [with pride] wear on their head, which is the wreath of Daphne - such is now the reward of those who wish to win the games.” (St. Athanasius the Great. Explanation of the deception of the devil and the deception of idols. Our translation - A.P.) About this also see: St. John Chrysostom. The word about blessed Babylon, and also against Julian, and to the pagans (12). //Creations of St. John Chrysostom. – St. Petersburg: St. Petersburg Theological Academy. Ed. 2nd. 1898. T.2. Part 2. pp.594–595. Compare: “However, what the ardor of young people, which easily gives in to disorderly aspirations, is always subjected to, I was also subjected to this, setting off on the road like a young horse full of courage.” (St. Gregory the Theologian. A poem in which St. Gregory retells his life // Op. cit. T. 2. P. 199). Compare: “And my word is already bursting and flowing towards triumph; it is clothed in joy, like everything visible; it calls everyone to spiritual rejoicing (εἰς χορείαν πνευματικήν), - everyone who constantly remained in fasting, in lamentation and in prayer, and day and night asked for deliverance from current sorrows and found reliable healing from evils in unshameable hope (Rom. 5:5 )". (St. Gregory the Theologian, “Words”, First incrimination against Tsar Julian (4, 7) // Op. cit. T. 1. P. 63). Wed: “Here is a word for you about the Day of Renewal! But be renewed also, and having put off the old man, live in the newness of life (Rom. 6:4), putting a bridle on everything that causes death, training all members, hating or vomiting every unprofitable food of the tree, and only for this purpose remembering the ancient things in order to avoid them.” St. Gregory the Theologian, “Words”, for the new week, for spring and in memory of the martyr Mamant (44, 6) // Decree. Op. T. 1. P. 555. Wed: “Is he a young man? He will courageously rebel against passions and take advantage of his youth in order not to be subjected to anything characteristic of the young, but in a young body to show old age prudence, and will rejoice in victory more than those crowned at Olympia. For he will win in the public disgrace (meaning spectacle - A.P.) - in the disgrace of the universe, and the victory is not for sale. Does he bow to old age? But he will not grow old in soul, will meet death as a pre-established day of necessary liberation, will joyfully move into the life to come, where there is neither immature nor old, but everyone is perfect in spiritual age. Is he endowed with blooming beauty? In one beauty another will shine through him, in the physical – the spiritual.” (St. Gregory the Theologian, The Word spoken by St. Gregory the Theologian about himself (26.11) // Op. cit. Vol. 1. pp. 321–322). Compare: “What can everyone be convinced of if he compares the healing of souls with the treatment of bodies, learns how difficult the latter is, and understands how much our healing is even more difficult, and at the same time preferable, both in terms of the nature of the person being treated, and in the power of knowledge, and in terms of the purpose of healing.” (St. Gregory the Theologian. The word in which Gregory the Theologian justifies his removal to Pontus (3.16) // Op. cit. T.1. P.32). “What shall we say about the Maccabees? This is a real meeting for them. And although few honor them, because they did not labor after Christ, yet they are worthy to be honored by everyone, because they suffered for the laws of their fathers. Having become martyrs before Christ's suffering, what would they not have done if they had been persecuted after Christ and become imitators of His death for us? And without such an example, having shown so much valor, would they not have turned out to be even more courageous if they had suffered, looking at the example of Christ? But there is also a mysterious and hidden teaching (very probable for me and for every God-loving soul), according to which of those who achieved perfection before the coming of Christ, none achieved this without faith in Christ.” (St. Gregory the Theologian. Homily in memory of the holy martyrs of the Maccabees (16, 1) // Op. cit. T. 1. P. 208). Compare: “After all, if he had been deprived of a vineyard, then, perhaps, his mind would have been deprived of paternal piety (τῆς πατρικῆς θεοσεβείας): after all, that is why he was called an Israelite, since he was a mind that sees God.” (St. Athanasius the Great. A Word on Patience (PG, 26, 1300. Our translation - A.P.). Compare: “Let not you [those who are old] be tempted by food, and let no one say: “I am old and therefore cannot fast”; but let such a one remember Elder Eleazar, who was not seduced by any of the king’s tricks in order to taste or taste anything defiled. Let the young ones among you bring to mind the seven most noble Maccabees, and let them mutually encourage each other, i.e. brother of brother until they complete their martyrdom, and thus they too will be in the Church of the Lord as pillars of light.” (St. Athanasius the Great. A Word on Patience (PG, 26, 1304. Our translation - A.P.). “She who wished to sacredly approach the Holy One, if she succeeds in this, then has acquired an amazing miracle [and a spectacle worthy of respect]; who did not resist her intention, she experienced a terrible fall. For it is much more dangerous to fall from a height than to fall on the ground; and the higher the vow, the lower the fall. And the virgin’s vow surpasses nature, and elevates her to heaven, and makes her rejoice with the Angels.” (St. Athanasius the Great. A Word on Patience (PG, 26, 1297. Our translation - A.P.). “This admonition concerns everyone, but in particular it applies to those who strive in holiness. Those who want to holyly approach the holy, if they succeed in this, achieve great and glorious crowns; and those who fail to complete their intention, experience a terrible fall. And, of course, fall from a height, like this is understandable and of itself, more dangerous than falling on the ground. "(St. John Chrysostom. [Word] on the Gospel reading, and about virginity, and an admonition to fallen virgins // Op. cit. T. 12. Part 2. P. 935).