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Relevant
books
available at Amazon
Many
Chrysostom
translations
and studies
with links to Amazon
See also below
STUDIES
 
J.N.D. Kelly
The Story of John Chrysostom
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Hagit Amirav
Rhetoric and Tradition: John Chrysostom on Noah and the Flood (Traditio Exegetica Graeca, 12)
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Chrysostomus Baur
John Chrysostom and His Time: Volume 1: Antioch
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Chrysostomus Baur
John Chrysostom and His Time, Vol. 2: Constantinople
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Duane A. Garrett
An Analysis of the Hermeneutics of John Chrysostom's Commentary on Isaiah 1-8 With an English Translation (Studies in the Bible and Early Christianity)
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Blake Goodall
Homilies of St. John Chrysostom on the Letters of St.Paul to Titus and Philemon (University of California publications : Classical studies ; v. 20)
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Peter Gorday
Principles of Patristic Exegesis: Romans 9-11 in Origen, John Chrysostom, and Augustine (Studies in the Bible and Early Christianity)
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Aideen M. Hartney
John Chrysostom and the Transformation of the City
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Robert Allen Krupp
Shepherding the Flock of God: The Pastoral Theology of John Chrysostom (American University Studies. Series VII. Theology and Religion)
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Mel Lawrenz
The Christology of John Chrysostom
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Blake Leyerle
Theatrical Shows and Ascetic Lives: John Chrysostom's Attack on Spiritual
Marriage
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Jaclyn LaRae Maxwell
Christianization and Communication in Late Antiquity: John Chrysostom and
his Congregation in Antioch
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Margaret Mary Mitchell
Heavenly Trumpet: John Chrysostom and the Art of Pauline Interpretation
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Robert Louis Wilken
John Chrysostom and the Jews: Rhetoric and Reality in the Late 4th Century
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TRANSLATIONS
 
Gus George Christo
On Repentance and Almsgiving (The Fathers of the Church)
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Thomas Aquinas Goggin
Commentary on Saint John the Apostle and Evangelist: Homilies 48-88 (The Fathers of the Church, 41)
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Robert C. Hill
Eight Sermons on the Book of Genesis
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David G. Hunter
A Comparison Between a King and a Monk/Against the Opponents of the Monastic Life (Studies in the Bible and Early Christianity, Vol 13)
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M.C.W. Laistner
Christianity and pagan culture in the later Roman Empire: Together with an English translation of Johan Chrysostom's Address on vainglory and the right ... bring up their children (Cornell paperbacks)
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Wendy Mayer
John Chrysostom (The Early Church Fathers)
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Mayer and Bronwen
The Cult of the Saints (St. Vladimir's Seminary Press Popular Patristics)
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Graham Neville
Six Books on the Priesthood (St. Vladimir's Seminary Press Popular
Patristics Series)
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? Catherine P. Roth
On Wealth and Poverty
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? David Anderson
On Marriage and Family Life
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Margaret A Schatkin
John Chrysostom as apologist: With special reference to De incomprehensibili, Quod nemo laeditur, Ad eos qui scandalizati sunt, and Adversus oppugnatores vitae monasticae (Analecta VlatadoÌ?n)
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Sally Shore
On Virginity Against Remarriage (Studies in Women and Religion, V. 9)
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“When Jesus was born in Bethlehem of Judæa in the
days of Herod the king, behold, there came wise men from the east to Jerusalem,
saying, Where is He that is born King of the Jews? for we have seen His star in
the east, and are come to worship Him.”
We have need of much wakefulness, and many prayers, that we may arrive at the
interpretation of the passage now before us, and that we may learn who these
wise men were, and whence they came, and how; and at whose persuasion, and what
was the star. Or rather, if ye will, let us first bring forward what the enemies
of the truth say. Because the devil hath blown upon them with so violent a
blast, as even from this passage try to arm them against the words of truth.
What then do they allege? “Behold,” say they, “even when Christ was born a star
appeared; which is a sign that astrology may be depended on.” How then, if He
had His birth according to that law, did He put down astrology, and take away
fate, and stop the mouths of demons, and cast out error, and overthrow all such
sorcery? And what moreover do the wise men learn from the star of itself? That
He was King of the Jews? And yet He was not king of this kingdom; even as He
said also to Pilate, “My kingdom is not of this world.” At any rate He made no
display of this kind, for He had neither guards armed with spear or shield, nor
horses, nor chariots of mules, nor any other such thing around Him; but He
followed this life of meanness and poverty, carrying about with Him twelve men
of mean estate. And even if they knew Him to be a king, for what intent are they
come? For surely this is not the business of astrology, to know from the stars
who are born, but from the hour when men are born to predict what shall befall
them: so it is said. But these were neither present with the mother in her
pangs, nor did they know the time when He was born, neither did they, beginning
at that moment, from the motion of the stars compute what was to happen: but
conversely, having a long time before seen a star appear in their own country,
they come to see Him that was born. Which circumstance in itself would afford a
still greater difficulty even than the former. For what reason induced them, or
the hope of what benefits, to worship one who was king so far off? Why, had He
been to reign over themselves, most assuredly not even so would the circumstance
be capable of a reasonable account. To be sure, if He had been born in royal
courts, and with His father, himself a king, present by Him, any one would
naturally say, that they, from a wish to pay court to the father, had worshipped
the child that was born, and in this way were laying up for themselves
beforehand much ground of patronage. But now when they did not so much as expect
Him to be their own king, but of a strange nation, far distant from their
country, neither seeing Him as yet grown to manhood; wherefore do they set forth
on so long a journey, and offer gifts, and this when dangers were sure to beset
their whole proceeding? For both Herod, when he heard it, was exceedingly
troubled, and the whole people was confounded on being told of these things by
them. “But these men did not foresee this.” Nay, this is not reasonable. For let
them have been ever so foolish, of this they could not be ignorant, that when
they came to a city under a king, and proclaimed such things as these, and set
forth another king besides him who then reigned, they must needs be bringing
down on themselves a thousand deaths. And why did they at all worship one who
was in swaddling clothes? For if He had been a grown man, one might say, that in
expectation of the succor they should receive from Him, they cast themselves
into a danger which they foresaw; a thing however to the utmost degree
unreasonable, that the Persian, the barbarian, and one that had nothing in
common with the nation of the Jews, should be willing to depart from his home,
to give up country, and kindred, and friends, and that they should subject
themselves to another kingdom.
But if this be foolish, what follows is much more foolish. Of what nature then
is this? That after they had entered on so long a journey, and worshipped, and
thrown all into confusion, they went away immediately. And what sign at all of
royalty did they behold, when they saw a shed, and a manger, and a child in
swaddling clothes, and a poor mother? And to whom moreover did they offer their
gifts, and for what intent? Was it then usual and customary, thus to pay court
to the kings that were born in every place? and did they always keep going about
the whole world, worshipping them who they knew should become kings out of a low
and mean estate, before they ascended the royal throne? Nay, this no one can
say. And for what purpose did they worship Him at all? If for the sake of things
present, then what did they expect to receive from an infant, and a mother of
mean condition? If for things future, then whence did they know that the child
whom they had worshipped in swaddling clothes would remember what was then done?
But if His mother was to remind Him, not even so were they worthy of honor, but
of punishment, as bringing Him into danger which they must have foreseen. Thence
at any rate it was that Herod was troubled, and sought, and pried, and took in
hand to slay Him. And indeed everywhere, he who makes known the future king,
supposing him in his earliest age in a private condition, doth nothing else than
betray him to slaughter, and kindle against him endless warfare. Seest thou how
manifold the absurdities appear, if we examine these transactions according to
the course of human things and ordinary custom? For not these topics only, but
more than these might be mentioned, containing more matter for questions than
what we have spoken of.
But lest, stringing questions upon questions, we should bewilder you, come let
us now enter upon the solution of the matters inquired of, making a beginning of
our solution with the star itself. For if ye can learn what the star was, and of
what kind, and whether it were one of the common stars, or new and unlike the
rest, and whether it was a star by nature or a star in appearance only, we shall
easily know the other things also. Whence then will these points be manifest?
From the very things that are written. Thus, that this star was not of the
common sort, or rather not a star at all, as it seems at least to me, but some
invisible power transformed into this appearance, is in the first place evident
from its very course. For there is not, there is not any star that moves by this
way, but whether it be the sun you mention, or the moon, or all the other stars,
we see them going from east to west; but this was wafted from north to south;
for so is Palestine situated with respect to Persia. In the second place, one
may see this from the time also. For it appears not in the night, but in
mid-day, while the sun is shining; and this is not within the power of a star,
nay not of the moon; for the moon that so much surpasses all, when the beams of
the sun appear, straightway hides herself, and vanishes away. But this by the
excess of its own splendor overcame even the beams of the sun, appearing
brighter than they, and in so much light shining out more illustriously. In the
third place, from its appearing, and hiding itself again. For on their way as
far as Palestine it appeared leading them, but after they set foot within
Jerusalem, it hid itself: then again, when they had left Herod, having told him
on what account they came, and were on the point of departing, it shows itself;
all which is not like the motion of a star, but of some power highly endued with
reason. For it had not even any course at all of its own, but when they were to
move, it moved; when to stand, it stood, dispensing all as need required: in the
same kind of way as the pillar of the cloud, now halting and now rousing up the
camp of the Jews, when it was needful. In the fourth place, one may perceive
this clearly, from its mode of pointing Him out. For it did not, remaining on
high, point out the place; it not being possible for them so to ascertain it,
but it came down and performed this office. For ye know that a spot of so small
dimensions, being only as much as a shed would occupy, or rather as much as the
body of a little infant would take up, could not possibly be marked out by a
star. For by reason of its immense height, it could not sufficiently distinguish
so confined a spot, and discover it to them that were desiring to see it. And
this any one may see by the moon, which being so far superior to the stars,
seems to all that dwell in the world, and are scattered over so great an extent
of earth,—seems, I say, near to them every one. How then, tell me, did the star
point out a spot so confined, just the space of a manger and shed, unless it
left that height and came down, and stood over the very head of the young child?
And at this the evangelist was hinting when he said, “Lo, the star went before
them, till it came and stood over where the young Child was.” Seest thou, by
what store of proofs this star is shown not to be one of the many, nor to have
shown itself according to the order of the outward creation?
And for what intent did it appear? To reprove the Jews for their insensibility,
and to cut off from them all occasion of excuse for their willful ignorance.
For, since He who came was to put an end to the ancient polity, and to call the
world to the worship of Himself, and to be worshipped in all land and sea,
straightway, from the beginning, He opens the door to the Gentiles, willing
through strangers to admonish His own people. Thus, because the prophets were
continually heard speaking of His advent, and they gave no great heed, He made
even barbarians come from a far country, to seek after the king that was among
them. And they learn from a Persian tongue first of all, what they would not
submit to learn from the prophets; that, if on the one hand they were disposed
to be candid, they might have the strongest motive for obedience; if, on the
other hand, they were contentious, they might henceforth be deprived of all
excuse. For what could they have to say, who did not receive Christ after so
many prophets, when they saw that wise men, at the sight of a single star, had
received this same, and had worshipped Him who was made manifest. Much in the
same way then as He acted in the case of the Ninevites, when He sent Jonas, and
as in the case of the Samaritan and the Canaanitish women; so He did likewise in
the instance of the magi. For this cause He also said, “The men of Nineveh shall
rise up, and shall condemn:” and, “the Queen of the South shall rise up, and
shall condemn this generation:” because these believed the lesser things, but
the Jews not even the greater. “And wherefore,” one may say, “did He attract
them by such a vision?” Why, how should He have done? Sent prophets? But the
magi would not have submitted to prophets. Uttered a voice from above? Nay, they
would not have attended. Sent an angel? But even him they would have hurried by.
And so for this cause dismissing all those means, God calleth them by the things
that are familiar, in exceeding condescension; and He shows a large and
extraordinary star, so as to astonish them, both at the greatness and beauty of
its appearance, and the manner of its course. In imitation of this, Paul also
reasons with the Greeks from an heathen altar, and brings forward testimonies
from the poets. And not without circumcision doth he harangue the Jews.
Sacrifices he makes the beginning of his instruction to them that are living
under the law. For, since to every one what is familiar is dear, both God, and
the men that are sent by Him, manage things on this principle with a view to the
salvation of the world. Think it not therefore unworthy of Him to have called
them by a star; since by the same rule thou wilt find fault with all the Jewish
rites also, the sacrifices, and the purifications, and the new moons, and the
ark, and the temple too itself. For even these derived their origin from Gentile
grossness. Yet for all that, God, for the salvation of them that were in error,
endured to be served by these things, whereby those without were used to serve
devils; only He slightly altered them; that He might draw them off by degrees
from their customs, and lead them towards the highest wisdom. Just so He did in
the case of the wise men also, not disdaining to call them by sight of a star,
that He might lift them higher ever after. Therefore after He hath brought them,
leading them by the hand, and hath set them by the manger; it is no longer by a
star, but by an angel that He now discourses unto them. Thus did they by little
and little become better men. This did He also with respect to them of Ascalon,
and of Gaza. For those five cities too (when at the coming of the ark they had
been smitten with a deadly plague, and found no deliverance from the ills under
which they lay)—the men of them called their prophets, and gathered an assembly,
and sought to discover an escape from this divine scourge. Then, when their
prophets said that they should yoke to the ark heifers untamed, and having their
first calves, and let them go their way, with no man to guide them, for so it
would be evident whether the plague was from God or whether it was any accident
which brought the disease;—(“for if,” it is said, “they break the yoke in pieces
for want of practice, or turn where their calves are lowing, ‘it is a chance
that hath happened;’ but if they go on right, and err not from the way, and
neither the lowing of their young, nor their ignorance of the way, have any
effect on them, it is quite plain that it is the hand of God that hath visited
those cities:”)—when, I say, on these words of their prophets the inhabitants of
those cities obeyed and did as they were commanded, God also followed up the
counsel of the prophets, showing condescension in that instance also, and
counted it not unworthy of Himself to bring to effect the prediction of the
prophets, and to make them seem trustworthy in what they had then said. For so
the good achieved was greater, in that His very enemies themselves bore witness
to the power of God; yea, their own teachers gave their voice concerning Him.
And one may see many other such things brought about by God. For what took place
with respect to the witch, is again like this sort of dispensation; which
circumstance also you will now be able to explain from what hath been said. With
respect to the star, we have said these things, and yet more perhaps may be said
by you; for, it is said, “Give occasion to a wise man, and he will be yet
wiser:”
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