As it is written, "Because of you My name is continually blasphemed among the nations" (Is 52:5).
The divine Chrysostom also says, "Let us glorify God not by faith only, but by life. Otherwise this will not be glory, but blasphemy. God is not so much blasphemed by the impure life of a Greek as by the corruption of a Christian" (Homily 67 on the Gospel of John).
He also says, "Let us who boast in the correctness of faith not dishonor God by a life unworthy of faith, nor give occasion for blasphemy against Him" (Homily 52 on John).
For when Greeks and unbelievers see even a small sin in some Christian, they do not condemn him alone, but the whole Christian race. Nor do they stop with him. Through the servant they blaspheme the Master, Christ.
The same golden-mouthed Father says, "When unbelievers notice even a little negligence in any one of us, they immediately sharpen their tongue against us all. Because of one man's carelessness, they pronounce judgment on the whole Christian race.
"And they do not even stop there. Because of the negligence of servants, they dare to blaspheme the universal Master" (Homily 6 on Genesis).
The wise Theodoret bears witness that the name Christian is praiseworthy and venerable. He says, "The meaning of Christian is filled with glory and blessing. When people wish to praise someone, they usually say with great approval, 'a true Christian.'
"And when they ask someone for something, they again say customarily, 'Do this as a Christian. Do this as befits a Christian.'"
Saint Metrophanes says that James calls "You shall love your neighbor as yourself" a royal law. This is not only because it was laid down by God, the King of all, but also because this law is like a royal road.
All people especially travel by the royal road, because it is straight, level, and runs through the middle. It turns neither right nor left, nor toward precipices or uneven places.
Thus the Hebrews said to the king of Edom, "We will not pass through fields or vineyards. We will go by the king's highway. We will not turn to the right or to the left, until we pass through your borders" (Num 20:17).
In the same way, the law by which one must love his neighbor as himself is a kind of mean and right disposition. It allows no turning to the right or to the left.
That is, it permits neither excess nor deficiency, neither what is above nature nor what is contrary to nature. This mean is almost natural to human beings.
Therefore it must be kept by all, because all human beings share one common nature. So also the natural property of all living creatures is to love those like themselves.
As Sirach says, "Every living creature loves its like, and every man loves his neighbor" (Sir 13:19).
To love one's neighbor more than oneself is higher than this commandment and above nature. This is what the New Covenant teaches, which is more perfect and more excellent than the old.
But to hate one's neighbor is lower than this commandment and contrary to nature. The middle way is the commandment to love one's neighbor as oneself.
Therefore, he says, if you, brethren, keep this royal commandment and love your neighbor as yourselves, you do well. But if you show partiality, preferring the rich man to the poor, you sin. You are convicted by the Law as transgressors of the Law's commandments.
THEOSIS