The aim of the books is to animate torpid characters to a warmer piety, first by drawing a lively picture of the depravity of the times, secondly by a glowing description of the fervent energy of apostles and apostolic saints, and insisting that those lofty heights of Christian holiness were not unattainable by the Christian of his own day, if he bent the whole energy of his will, aided by Divine grace, to the attempt.
“So great,” he observes, “was the depravity of the times that if a stranger were to compare the precepts of the Gospel with the actual practice of society, he would infer that men were not the disciples, but the enemies of Christ. And the most fatal symptom was their total unconsciousness of this deep corruption. Society was like a body which was outwardly vigorous, but concealed a wasting fever within; or like an insane person who says and does all manner of shocking things, but, instead of being ashamed, glories in the fancied possession of superior wisdom.”134 Chrysostom applies the test of the principal precepts of morality in the Sermon on the Mount to the existing state of Christian morals. Every one of them was shamelessly violated. A kind of regard, superstitious or hypocritical, was paid to the command in the letter, which was broken in the spirit. Persons, for instance, who scrupled to use the actual expressions “fool” or “Raca,” heaped all kinds of opprobrious epithets on their neighbours.135 So the command to be reconciled with a brother before approaching the altar was really broken though formally kept. Men gave the kiss of peace at the celebration of Holy Communion when admonished by the deacon so to do, but continued to nourish resentful feelings in the heart all the same.136 Vainglory and ostentation robbed prayer, fasting and almsgiving of their merit; and as for the precept “Judge not,” a most uncharitable spirit of censoriousness pervaded every class of society, including monks and ecclesiastics.137 Contrast with this false and hollow religion of the world the condition of one in whom a deep compunction for sin, and a genuine love of Jesus Christ, was awakened. The whole multitude of vain frivolous passions was dispersed like dust before the wind. So it was with St. Paul. Having once turned the eye of his soul towards heaven, and being entranced by the beauty of that other world, he could not stoop to earth again. As a beggar, in some gloomy hovel, if he saw a monarch glittering with gold and radiant with jewels, might altogether for a time forget the squalor of his dwelling-place in his eagerness to get inside the palace of the king, so St. Paul forgot and despised the poverty and hardship of this present world because the whole energy of his being was directed to the attainment of that heavenly city.138 But men objected to the citation of apostolic examples. Paul and Peter, they said, were superhuman characters; models beyond our limited powers. “Nay,” Chrysostom replies, “these are feeble excuses. The Apostles were in all essential points like ourselves. Did they not breathe the same kind of air? eat the same kind of food? were not some of them married men? did they not follow mechanical trades? nay more, had not some of them deeply sinned? Men at the present day did not indeed receive grace at baptism to work miracles, but they received enough to enable them to lead a good and holy Christian life.139 And the highest blessing of Christ—his invitation to those who were called ‘blessed children’ to inherit the kingdom prepared for them—was addressed, not to those who had wrought miracles, but to those who had ministered to himself through feeding the hungry, entertaining the stranger, visiting the sick and the prisoners, who were his brethren. But grace, though undoubtedly given by God, required man’s own co-operation to become effectual. Otherwise, since God is no respecter of persons, it would have resided in equal measure in all men; whereas we see that with one man it remains, from another it departs; a third is never affected by it at all.”140 The second book on the same subject, addressed to another friend, named Stelechius, is an expression of more rapturous and highly-wrought feeling, and is more rhetorical in style. His description in the beginning of the blessed freedom of the monk’s life from secular vanities and cares, his remarks on David and St. Paul,141 two of his most favourite characters, and still more his masterly enumeration of the manifold ways in which God manifests his providential care for man,142 well deserve to be read. They are too long to be translated here in full, and a paraphrase would very inadequately represent such passages, of which the peculiar beauty consists in the language more even than in the ideas. One special interest of these books, written immediately after his retirement from the world, is that they put clearly before us what it was which drove him and many another to the monastic life. It was a sense of the glaring and hideous contrast between the Christianity of the Gospel and the Christianity of ordinary society. A kind of implacable warfare,143 as he expresses it, seemed to be waged in the world against the commands of Christ; and he had therefore determined, by seclusion from the world, to seek that kind of life which he saw exhibited in the Gospels, but nowhere else.144
But the largest and most powerful work which Chrysostom produced during this period was occasioned by the decree of the Emperor Valens in A.D. 373—a decree which struck at the roots of monasticism. It directed that monks should be dragged from their retreats, and compelled to discharge their obligations as citizens, either by serving in the army, or performing the functions of any civil office to which they might be appointed.145 The edict is said to have been enforced with considerable rigour, and in Egypt this seems to have been the case. But it was evidently far from complete or universal in its operation. None of Chrysostom’s brethren appear to have been compelled to return to the city; certainly he himself was not. But they were liable, of course, to the persecution which, under the shelter of the decree, all the enemies of their order directed against them. These enemies of monasticism were of several kinds. There were the zealous adherents of the old paganism; men like Libanius, who were opposed to Christianity on principle, and especially to the monastic form of it, as encouraging idleness, and the dereliction of the duties of good citizens. There were also the more worldly-minded Christians who had adopted Christianity more from impulse or conformity than from conviction, and who disliked the standing protest of monastic life against their own frivolity. They were irritated also by the influence which the monks often acquired over their wives and children, sometimes alluring the latter from that lucrative line of worldly life which their fathers had marked out for them. And lastly, there were those who regretted that some men should have taken up a position of direct antagonism to the world, instead of mingling with it, and infusing good leaven into the mass of evil. The treatise of Chrysostom addressed “to the assailants of monastic life” was intended to meet most of these objections.
A friend had brought the terrible tidings to his retreat of the authorised persecution which had just broken out. He heard it with indescribable horror. It was a sacrilege far worse than the destruction of the Jewish Temple. That an Emperor (an Arian, indeed, yet professing himself Christian) should organise the persecution, and that some actually baptized persons should take, as his friend informed him, a part in it, was an intolerable aggravation of the infliction. He would rather die than witness such a calamity, and was ready to exclaim with Elijah, “Now, O Lord, take away my life!” His friend roused him from this state of despondency by suggesting that, instead of giving way to useless lamentations, he should write an admonitory treatise to the originators and abettors of this horrible persecution. At first Chrysostom refused, partly from a feeling of incompetency, partly from a dread of exposing to the pagans by his writings some of the internal corruptions, dissensions, and weaknesses of the Church. His friend replies that these were already but too notorious; and as for the sufferings of the monks, they formed the topic of public conversation, too often of public jest. In the market-place and in the doctors’ shops the subject was freely canvassed, and many boasted of the part which they had taken against the victims. “I was the first to lay hands on such a monk,” one would cry, “and to give him a blow;” or, “I was the first to discover his cell;” or, “I stimulated the judge against him more than any one.” Such was the spirit of cruelty and profanity by which even Christians were animated; and, as for the pagans, they derided both parties. Roused by these dreadful communications, the indignation of Chrysostom no longer hesitated to set about the task.146