THEOSISJohn Chrysostom
"And every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." That is, that all should say this. In this consists the glory of the Father.
Do you see that everywhere the Father is glorified when the Son is glorified? Likewise, when the Son is dishonored, the Father is also dishonored. If this happens among us, where there is much difference between fathers and sons, how much more does it happen in God, where there is no difference?
Honor and dishonor pass from the Son to the Father. If the universe has been subjected to the Son, as it is said, then this is the glory of the Father. Therefore, it is also the glory of the Father when we say that the Son is perfect.
He lacks nothing, and He is not less than the Father. This is a great testimony to the Father's power, goodness, and wisdom, that He begot such a Son, in no way less in goodness or wisdom.
When I say that the Son is wise as the Father, and in no way less than Him, this testifies to the Father's great wisdom. When I say that He is almighty as the Father, this testifies to the Father's might.
When I say that He is good as the Father, this is the greatest proof of the Father's goodness. He begot such a Son, in no way less than Him, and deficient in nothing.
When I say that He begot a Son not lesser in essence, but equal, and not of another essence, by this also I praise God and His power, goodness, and wisdom. He manifested to us from Himself another like Himself, except only that He is not Father.
Thus everything great that I say about the Son passes over to the Father. And if this small and insignificant thing serves to the glory of God, though it is indeed small for God's glory that the universe worships Him, how much more does everything else?
Therefore let us believe to His glory and live to His glory. One without the other is useless. If we glorify rightly but live wrongly, we greatly offend Him, because while acknowledging Him as Master and Teacher, we despise Him and do not fear His dread judgment.
The impure life of the Greeks is not at all surprising, nor does it deserve greater condemnation. But a similar impure life among Christians, who partake of such mysteries and enjoy such glory, is the worst and most unbearable thing.
Tell me, Christ was obedient to the utmost degree of obedience, and for this received high honor. He became a servant, and for this He is Master of all, of angels and of all the rest.
Therefore we too must not think that we become lower than our dignity when we humble ourselves. Then, in all justice, we are higher. Then especially we are worthy of honor.
That the exalted man is low, while the humble man is high, is sufficiently shown by Christ's own words. Yet let us examine the matter itself. What does it mean to be humble? Does it not mean to endure humiliation, reproach, and slanders?
And what does it mean to be exalted? Does it not mean to be held in honor, praise, and glory? Very well. Let us see how this happens. Satan was an angel, and he exalted himself.
What then? Is he not more humiliated than all? Does he not have the earth for his dwelling? Do not all accuse and revile him?
Paul, being a man, humbled himself. What then? Is he not honored? Is he not praised? Is he not glorified? Is he not the friend of Christ? Did he not accomplish works greater than those which Christ wrought?
Did he not often command the devil as a slave? Did he not expose him like an executioner? Did he not laugh at him? Did he not trample his head under his feet? Did he not pray for this with great boldness for others also?
What does Scripture say about this? Absalom exalted himself, and David humbled himself. Which of them became high? Which was glorious?
Indeed, what could have been humbler than the words which this blessed prophet spoke concerning Shimei: "Leave him alone, and let him curse, for the Lord has commanded him" (2 Sam 16:11)?
If you wish, let us examine the deeds themselves also. The publican humbled himself. Although this action was not humility of mind in the full sense, his words were somehow meek. The Pharisee exalted himself.
But let us leave the persons, if you please, and examine the deeds. Let two men stand before us, both rich, both highly honored, and both proud of wisdom, power, and other worldly advantages.
Let one of them seek honors from everyone, and when he does not receive them, grow angry, demand more than is due, and exalt himself. Let the other disregard these things, resent no one for them, and reject even the honor that is offered.
Which of them is greater: the one who does not receive and seeks, or the one who disregards even what is given? Clearly, the latter. And rightly so.
There is no other way to receive glory than by fleeing glory. So long as we chase it, it flees from us. But when we flee from it, it pursues us.
If you wish to be glorious, do not desire glory. If you wish to be exalted, do not be exalted. But there is another reason why everyone honors the one who shuns honor, and despises the one who seeks it.
It is because the human race by nature somehow loves to contend and resist. Therefore let us despise glory. In this way we will be able to become humble, or rather, exalted.
If you wish to be exalted by another, do not exalt yourself. The one who exalts himself is not exalted by others. The one who humbles himself is not humbled by others.
Pride is a great evil. It is better to be foolish than proud. In the former, only foolishness appears, as a defect of understanding. In the latter, something worse appears: foolishness together with frenzy.
The fool is an evil to himself. The proud man is also a plague to others. Pride is born of foolishness. One cannot be high-minded without being foolish. Whoever is exceedingly foolish is also proud.
Listen to what a wise man says: "Have you seen a man wise in his own eyes? There is more hope for a fool than for him" (Prov 26:12). Do you see that I did not say in vain that this evil is worse than foolishness?
"There is more hope," it says, "for a fool than for him." Therefore Paul also says, "Do not be wise in your own conceits" (Rom 12:16).
Tell me, in bodies, which parts do we call healthy? Those that are overly swollen and greatly filled with air and water, or those that are even and of moderate size? Clearly, the latter.
So too the soul that is puffed up has a disease worse than dropsy, while the humble soul is free from every sickness. And how much good does humility of mind produce in us?
What do you desire? Patience in afflictions? Freedom from malice? Love for mankind? Sobriety? Attentiveness? All these virtues come from humility of mind. From pride come the opposites.
The proud man is necessarily insulting, quarrelsome, angry, cruel, gloomy, and more beast than man. Are you strong, and do you think highly of yourself? For that very reason you ought to humble yourself all the more.
Why do you think much of a trivial thing? The lion is bolder than you, and the boar is stronger. Compared with them, you are more insignificant than a gnat.
Robbers, grave-robbers, gladiators, and your own slaves, perhaps even the most foolish among them, are stronger than you. Is this worth boasting about? Do you not degrade yourself by being proud of this?
Are you handsome and beautiful? This boast belongs to crows. You are not more beautiful than the peacock, neither in color nor in feathers. In this, the bird has the advantage. It far surpasses you in feathers and color.
The swan too is very beautiful, and so are many other birds. If you compare yourself with them, you will appear insignificant to yourself. Besides, lowborn children, unmarried girls, prostitutes, and effeminate men often boast of this.
Is this worth being proud of? But you are rich? In what? What have you acquired? Gold, silver, precious stones? Robbers, murderers, and those who work in mines can boast of these too.
So the labor of condemned men is your praise. But you adorn and dress yourself? Horses too can be seen in ornate harness. Among the Persians, one can see camels beautifully adorned. And among men, all who appear on stage do the same.
Are you not ashamed to think highly of what you have in common with irrational animals, slaves, murderers, effeminate men, robbers, and grave-robbers?
But you build magnificent halls? What of it? Many jackdaws live in more magnificent ones, even dwelling in sacred places. Do you not see that the houses of extravagant rich men, built in fields and empty places, become shelters for jackdaws?
You are proud of your voice? Yet you can never sing more pleasantly than the swan or the nightingale. Are you proud of versatility in craft? But who is wiser in this respect than the bee?
What craftsman, what painter, what geometer can imitate its works? Are you proud of the fineness of your clothing? But spiders surpass you in this.
Are you proud of the speed of your feet? In this too the advantage belongs to irrational creatures, to the hare and the gazelle. Many domestic animals also do not yield to you in swiftness of foot.
Do you travel? Not more than birds. They travel far more easily. They need no provisions for the road and no pack animals. Their wings suffice for everything.
Their wings are ship, pack animal, carriage, wind, and in general whatever one may wish. Do you have sharp sight? Not like the gazelle, and not like the eagle.
Do you have fine hearing? But the donkey has finer. Do you have a keen sense of smell? The dog will not allow you to surpass him in this. Are you able to store up supplies? You yield in this to the ant.
Do you wear golden clothing? Not such as Indian ants have. Are you healthy? Irrational creatures far surpass us both in health and in resources. They do not fear poverty.
"Look," it is said, "at the birds of heaven: they neither sow nor reap nor gather into barns" (Mt 6:26). Therefore, someone will say, God made irrational creatures better than us.
Do you see what folly this is? Do you see what thoughtlessness? Do you see how many matters inquiry opens before us? The man who considered himself above all men has proved lower even than irrational creatures.
But let us spare him. Let us not imitate him. Having brought him down to the level of irrational creatures because he imagined himself above our nature, let us not leave him there, but bring him up from there.
We do this not for his sake, for he has deserved such a condition, but so that the love of mankind of God, and the honor with which we have been deemed worthy, may be shown.
There is truly something in us in which irrational creatures have no share at all. What is it? Piety and a virtuous life. Here there can be no mention of fornicators, effeminate men, or murderers. We are far from them.
What, then, is this? We know God, acknowledge His providence, and philosophize concerning immortality. In this respect, irrational creatures yield. We judge soundly about these things and do not doubt. In this respect, irrational creatures have nothing in common with us.
Though weaker than all animals, we rule over them. The superiority of our dominion consists in this: despite all our deficiencies in comparison with animals, we reign over them.
This is so that you may understand that you are not the cause of this, but God, who made you and bestowed reason upon you. We set nets and snares for them, drive them, and take possession of them.
We have chastity, modesty, meekness, and contempt for money. But since you, who belong among the proud, have none of these virtues, you certainly place yourself either above men or below irrational creatures.
Such is pride and arrogance. It either exalts itself excessively or lowers itself excessively, preserving measure in nothing.
By our virtues we are equal to the angels. The Kingdom and triumph with Christ have been promised to us. A man endures blows and does not fall. He despises death, does not tremble, does not fear it, and does not desire more.