Traduction Masquer
Homilien über die Bildsäulen (BKV)

Inhalt.

S. 367 Neunzehnte Homilie: Am Sonntag „Servatae” ¹an die Landleute, und daß man das Schwören vermeide.

Chrysostomus erwähnt des vorausgegangenen Festes der heiligen Märtyrer, an dem der Bischof Flavian predigte, er selbst aber wegen Krankheit das Bett hüten mußte. An diesem Sonntage hatten sich die Landleute von nahe und ferne in der Kirche eingefunden. Der Prediger zeigt seine Freude daran, lobt sie und ihre Beschäftigung: der Feldbau sei von Gott selber schon im Paradiese eingeführt worden und noch jetzt eine Schule der Tugend und Weisheit. Diese schlichten Landleute seien in Bezug auf Einsicht und Tugend den heidnischen Philosophen unendlich voraus. — Gegen das Schwören. Die „fliegende Rolle” (Zach. 3, 1—4). Fortdauer der Strafe als Warnung für Andere. So- S. 368 doma. Die Art und Weise der Strafe richtet sich nach der Art und Weise der Sünde. — Jerusalem. Der eidbrüchige König Sedekias und die Könige von Babylon und Ägypten. Wie leicht es sei, das Schwören zu meiden, wie schwer aber oft, dem Teufel zu dienen. Die böse Gewohnheit des Schwörens muß aber ganz ausqerottet werden. — Ermahnung an die Zuhörer, den vielen anwesenden Fremden darin ein gutes Beispiel zu geben. —

Traduction Masquer
Homilies of St. John Chrysostom

5.

I do not enlarge upon this subject without reason; but because there are many who often, when famines, and droughts, and wars take place, or when the wrath of an Emperor overtakes them, or when any other unexpected events of this kind happen, deceive the simpler class by saying, that these things are unworthy of the Providence of God.

I am therefore compelled to dwell on this part of my discourse, that we may not be beguiled by words, but that we may plainly perceive, that whether He brings upon us a famine, or a war, or any calamity, whatsoever, He doth it out of His exceeding great care and kindness. For even those fathers, who especially love their offspring, will forbid them the table, and inflict stripes, and punish them by disgrace, and in endless other ways of this kind correct their children when they are disorderly; yet are they nevertheless fathers, not only while doing them honour, but when acting thus; yea, they are preeminently fathers when they act thus. ¹ But if men, who are frequently carried away beyond what is meet by the force of angry feelings, are yet held to punish those whom they love, not from cruelty and inhumanity, but from a kind care and regard; much rather is it proper to be thus minded concerning God; who in the exceeding abundance of His goodness, far transcends every degree of paternal fondness. And that you may not suppose that what I say is a mere conjecture, let us, I pray you, direct our discourse to the Scripture itself. When man, then, had been deceived and beguiled by the wicked demon, let us observe how God treated him, after his committing so great a sin. Did He then altogether destroy him? Yet the reason of the thing in justice demanded this, that one who had displayed nothing that was good, but, after enjoying so much favour, had waxed wanton even from the very first, should be made away with, and utterly destroyed; yet God acted not so; neither did He regard with disgust and aversion him who had been so ungrateful towards his Benefactor, but He comes to him as a physician cometh to a sick man.