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Homilies of St. John Chrysostom

26.

Let us not then call Him to account for what He does; but let us give Him glory in all things. For it is not lightly and to no purpose that He often permits such events. But beside that He does not overlook those that would have enjoyed comfort from such wealth; and instead of it, affords them some other supply of sustenance; He also makes him who suffers the shipwreck more approved, and provides him a greater reward; inasmuch as the giving thanks to God, when one falls into such calamities, is a far greater matter than giving alms. For not what we give in alms only, but whatever we have been deprived of by others, and borne it with fortitude; this too brings us much fruit. And that you may learn, that the latter is indeed the greater thing, I will make it evident from what befell Job. He, when a possessor of wealth, opened his house to the poor, and whatever he had he bestowed; but he was not so illustrious when he opened his house to the poor, as when, upon hearing that his house had fallen down, he did not take it impatiently. He was not illustrious when he clad the naked with the fleece of his flock, as he was illustrious and renowned when he heard that the fire had fallen, and consumed all his flocks, and yet gave thanks. Before, he was a lover of man; now, he was a lover of Wisdom. Before, he had compassion on the poor; but now he gave thanks to the Lord! And he did not say to himself, "Why is it that this hath happened? The flocks are consumed from which thousands of the poor were supported; and if I was unworthy to enjoy such plenty, at least He should have spared me for the sake of the partakers."

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Homilien über die Bildsäulen (BKV)

Inhalt.

S. 72 Von der Abreise des Bischofs Flavian zum Kaiser und von der Liebe und Treue, die ihn dazu bewogen. Von den Motiven, die er anführen werde, um der Stadt Vergebung zu erwirken, in Form einer Unterredung mit Theodosius. Aufforderung an die Antiochener, dem Bischöfe in seinem Werke beizustehen durch Gebet und Flehen zu Gott und durch Enthaltung von Sünden. Von dem Ablegen und Unterlassen der bösen Werke, als der rechten Art des Fastens. Das Beispiel der Niniviten. Nicht nur der Mund, sondern alle Glieder sollen fasten! Und auch der Mund nicht allein von Speisen, sondern ebenso von schandbaren Worten und besonders vom Schmähen. Des letztern allseitiger Schaden. Wie man statt dessen den Bruder von seinen Gebrechen und den Afterredner heilen könne und solle. Wer Schmäher, vernachläßigt das Seine, erschwert sein eigenes Gericht und geht leicht bis zur Gotteslästerung vor. Gottes Langmuth und Güte im Vergleich zu den Menschen, aus den Folgen des Aufruhrs erwiesen. Schließliche Warnung vor Leichtsinn und Aufgabe dreier Gebote.