Excerpts from Three Homilies Concerning The Power of Demons - in light of the current affairs ~ St. John Chrysostom

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Introduction

Life since last week has not felt the same. Needless to say, the news about the spread of the Covid-19 virus, caused a climate of chaos, panic, and doubt. Schools are closed, businesses are shutting down, and hospitals are flooded with patients. Even the church hasn’t been the same. Many church services are disrupted, the faithful are not allowed to exchange the Kiss of Peace as they traditionally would do, and now liturgies are canceled.

Once hurricane season begins, an earthquake shakes, a tsunami strikes, a tornado hits, a wildfire starts, a pandemic occurs, or any natural disaster takes place, immediately God is put on trial. Why does He allow it? Is He in control? If He is in control, why didn’t He stop it? Could there have been another method to speak to us? Has the world been completely neglected by God? Many more questions rise up in our minds– while some run for prayers, others have lost hope in God and see a morbid image of the events.

The Holy Fathers of the Church haven’t left the believers without guidance. Many of them faced with similar circumstances had to give answers to their audience, assuring them of the Sovereignty, Providence, and the Love of God.

St. John Chrysostom was one of many fathers who spoke on the subject. St. John was born in Antioch, the second most important city in the Eastern part of the Empire, in 347 A.D. His father was a high ranking military officer. Shortly after his birth, his father died, and St. John was raised by his twenty years old mother with two children. Receiving his early education in the famous city of Antioch, St. John excelled in rhetoric and developed a great love for the Greek language. Drawn by the meekness and the gentleness of Bishop Meletius, St. John dedicated himself to the study of the Holy Scriptures and was baptized a few years after. Desiring the more perfect life, he joined the ascetic communities in Antioch and dedicated himself to prayers, fasting, and the study of the Holy Scriptures.

When Bishop Nectarius of Constantinople died in 397, St. John was kidnapped from Antioch to be the Bishop of Constantinople. He arrived in Constantinople in Feb 398. As a Bishop, St. John was ascetic, forthcoming, energetic, fearless, and outspoken.2 His homilies were for the common people, he spoke of the family affairs, the husband and the wife, the marketplace, the sports arenas, he spoke to the rich and the poor, the educated and the unlearned, he not only described the illness but he also prescribed the cure.3 In 404 he was exiled to Armenia, and later on, he was banished to a more severe wilderness. On the way to his new destination, being unable to stand the severe weather, and being of weak health, St. John died at the age of sixty on September 14th, 407.

The excerpts below are from a series of three homilies given by St. John Chrysostom. In these homilies, St. John answers many of the questions raised above in a frank and candid approach. These homilies also speak of the need for repentance in facing the world and its current affairs. It must be noted that the opinion expressed here by St. John Chrysostom is not authoritative per see, albeit other church fathers share similar views.

Referring to a “fatherly face” and a “hoary head,” one may conclude that St. John Chrysostom was preaching in the presence of a Bishop, hence, a conclusion could be safely made that these homilies were preached in Antioch before he became a Bishop. The third homily implies that they were given a few days apart. It ought to be mentioned that the main subject of these homilies isn’t pestilence or natural disasters, but is about the power of demons, and against those who say that the world is governed by the devil.

Excerpts From The Text of The Three Homilies

Whenever therefore you see that famines have taken place, and pestilences, and drought and immoderate rains, and irregularities in the atmosphere, or any other of the things which chasten human nature, be not distressed, nor be despondent, but worship Him who caused them, marvel at Him for His tender care. For He who does these things is such that He even chastens the body that the soul may become sound.

To the question of who is behind these events, he answers:

God does these things, and even if the whole city, not even if the whole universe were here I will not shrink from saying this. Would that my voice were clearer than a trumpet, and that it were possible to stand in a lofty place, and to cry aloud to all men, and to testify that God does these things? I do not say these things in arrogance but I have the prophet standing at my side, crying and saying, “There is no evil in the city which the Lord has not done.”4 Now evil is an ambiguous term; and I wish that you shall learn the exact meaning of each expression, in order that on account of ambiguity you may not confound the nature of the things, and fall into blasphemy.

What is evil?

There is then evil, which is really evil; fornication, adultery, covetousness, and the countless dreadful things, which are worthy of the utmost reproach and punishment. Again there is evil, which rather is not evil, but is called so, famine, pestilence, death, disease, and others of a like kind. For these would not be evils. On this account I said they are called so only. Why then? Because, were they evils, they would not have become the sources of good to us, chastening our pride, goading our sloth, and leading us on to zeal, making us more attentive. “For when,” saith one, “He slew them, then they sought Him, and they returned, and came early to God.”5 He calls this evil therefore which chastens them, which makes them purer, which renders them more zealous, which leads them on to love of wisdom; not that which comes under suspicion and is worthy of reproach; for that is not a work of God, but an invention of our own will, but this is for the destruction of the other. He calls then by the name of evil the affliction, which arises from our punishment; thus naming it not in regard to its own nature, but according to that view which men take of it. For since we are accustomed to call by the name of evil, not only thefts and adulteries, but also calamities; so He has called the matter, according to the estimate of mankind. This then is that which the prophet saith “There is no evil in the city which the Lord has not done.”6 This too by means of Isaiah God has made clear saying “I am God who makes peace and creates evil,”7 again naming calamities evils. This evil also Christ hints at, thus saying to the disciples, “sufficient for the day is the evil thereof,”8 that is to say the affliction, the misery. It is manifest then on all sides, that He here calls punishment evil; and Himself brings these upon us, affording us the greatest view of His providence.

To help us understand his point of view, St. John gives us a very practical examples:

For the physician is not only to be commended when he leads forth the patient into gardens and meadows, nor even into baths and pools of water, nor yet when he sets before him a well furnished table, but when he orders him to remain without food, when he oppresses him with hunger and lays him low with thirst, confines him to his bed, both making his house a prison, and depriving him of the very light, and shadowing his room on all sides with curtains, and when he cuts, and when he cauterizes, and when he brings his bitter medicines, he is equally a physician. How is it not then preposterous to call him a physician who does so many evil things, but to blaspheme God, if at any time He doeth one of these things, if He brings on either famine or death, and to reject His providence over all? And yet He is the only True Physician both of souls and bodies. On this account He often seizes this nature of ours wantoning in prosperity, and travailing with a fever of sins, and by want, and hunger, and death and other calamities and the rest of the medicines of which He knows, frees us from diseases. But the poor alone feel hunger, says one. But He does not chasten with hunger alone, but with countless other things. Him who is in poverty He has often corrected with hunger, but the rich and him who enjoys prosperity, with dangers, diseases, untimely deaths. For He is full of resources, and the medicines which He has for our salvation are manifold.

Thus too the judges do. They do not honour, or crown those only who dwell in cities, nor do they provide gifts alone, but they also often correct. On this account both the sword is sharpened by them, and tortures are prepared; both the wheel and the stocks, and the executioners, and countless other forms of chastisement. That which the executioner is to the judges, famine is to God—as an executioner correcting us and leading us away from vice. This too, it is possible to see in the case of the husbandmen: They do not then, only protect the root of the vine, nor hedge it round but prune it, and lop off many of the branches; on this account not only have they a hoe, but a sickle too, suitable for cutting: yet notwithstanding we do not find fault with them, but then above all we admire them, when we see them cutting off much that is unserviceable, so as through the rejection of what is superfluous to afford great security to that which remains. How is it not then preposterous, that we should thus approve of a father indeed and a physician and a judge, and a husbandman, and should neither blame nor censure him who casts his son out of his house nor the physician who puts his patient to torture nor the judge who corrects, nor the husbandman who prunes: but that we should blame and smite with countless accusations God, if He would at any time raise us up, when we are as it were, besotted through the great drunkenness which comes of wickedness? How great madness would it not be, not even to allow God a share of the same self-justification, of which we allow our fellow servants a share?

God is Gentle and Loving

Among men indeed, when they entrust us with money, and lend us silver, we give them our thanks for the time during which they lent it, we are not indignant at the time at which they take back their own. And shall we reproach God who wishes to take back His own? Indeed now is this not the extreme of folly? yea the great and noble Job did not act thus. For not only when he received, but even when he was deprived, he gives the greatest thanks to God saying, “The Lord gave, the Lord has taken away; may the name of the Lord be blessed for ever.”9 But if it is right to give thanks for both these even separately, and deprivation is not the less serviceable than bestowal; what excusableness should we have, tell me, in recompensing in a contrary spirit, and being impatient with Him when we ought to worship, Who is so gentle, and loving and careful, Who is wiser than every Physician, and more full of affection than any father, juster than any judge, and more anxious than any husbandman, in healing these souls of ours? What then could be more insane and senseless than they who in the midst of so great good order, say that we are deprived of the providence of God? For just as if some one were to contend that the soul was murky and cold, he would produce an example of extreme insanity, by his opinion; so if any one doubts about the providence of God, much rather is he liable to charges of madness.

Why does He chastise some and not all?

For why when there are two evil men, is one chastened, and another gets off, and escapes; and when there are two good men, one is honoured, and the other continues under punishment? And this very thing is a very great work of God’s providence. For if He were to chasten all the evil men, here; and were to honour here all the good men, a day of judgment were superfluous. Again if He were to chasten no wicked man, nor were to honour any of the good, then the base would become baser and worse, as being more careless than the excellent, and they who were minded to blaspheme would accuse God all the more, and say that our affairs were altogether deprived of His providence. For if when certain evil men are chastened, and certain good men punished, they likewise say that human affairs are subject to no providence; if even this did not happen what would they not say? and what words would they not send forth? On this account some of the wicked He chastens, and some He does not chasten and some of the good He honours and some He does not honour. He does not chasten all, in order that He may persuade you, that there is a Resurrection. But He chastens some in order that He may make the more careless, through fear by means of the punishment of the others, more in earnest. Again He honours certain of the good, in order that He may lead on others by His honours to emulate their virtue. But He does not honour all, in order that you may learn that there is another season for rendering to all their recompense. For if indeed all were to receive their deserts here, they would disbelieve the account of the Resurrection. But if no one were to receive his desert here, the majority would become more careless. On this account some He chastens, and others He does not chasten, profiting both those who are chastened, and those who are not chastened. For He separates their wickedness from those, and He makes the others by their punishment, more self-restrained. And this is manifest from what Christ Himself said. For when they announced to Him that a tower had been brought to the ground, and had buried certain men, He saith to them “What do you think? that these men were sinners only? I say to you no, but if you do not repent you also shall suffer the same thing.”10

What about repentance?

Do you wish that I shall speak of the ways of repentance? They are many, and various, and different, and all lead to heaven. The first way of repentance is condemnation of sins. “Declare first your sins that you may be justified.”11 Wherefore also the prophet said “I said, I will speak out, my transgression to the Lord, and you remitted the iniquity of my heart.”12 Condemn yourself therefore for your sins. This is enough for the Master by way of self-defence. For he who condemns his sins, is slower to fall into them again. Awake your conscience, that inward accuser, in order that you may have no accuser at the judgment seat of the Lord. This is one way of repentance, the best; and there is another not less than this, not to bear a grudge against your enemies to overcome anger, to forgive the sins of our fellow-servants. For so will those which have been done against the Master be forgiven us. See the second expiation of sins: “For if you forgive” He says, “your debtors, your Heavenly Father will also forgive you.”13 Do you wish to learn a third way of repentance? Fervent and diligent prayer, and to do this from the bottom of the heart. Have you not seen that widow, how she persuaded the shameless judge? But you have a gentle Master, both tender, and kind. She asked, against her adversaries , but you do not ask against your adversaries, but on behalf of your own salvation. And if you would learn a fourth way, I will say almsgiving. For this has a great power and unspeakable. For Daniel says to Nebuchadnezzar when he had come to all kinds of evil, and had entered upon all impiety, “O King let my counsel be acceptable unto you, redeem your sins by almsgiving and your iniquities by compassion on the poor.”14 What could be compared with this lovingkindness? After countless sins, after so many transgressions, he is promised that he will be reconciled with Him he has come into conflict with if he will show kindness to his own fellow-servants. And modesty, and humility, not less than all words spoken, exhaust the nature of sins. And the publican is proof, being unable to declare his good deeds, in sight of all, bringing forward his humility, and laying aside the heavy burden of his sins. See we have shown five ways of repentance: first the condemnation of sins, next the forgiveness of our neighbours’ sins, thirdly that which comes of prayer, fourth that which comes of almsgiving, fifth that which comes of humility. Do not then be lazy; but walk in all these day by day. For the ways are easy, nor can you plead poverty. And even if you live poorer than all, you art able to leave your anger, and be humble, and to pray fervently, and to condemn sins, and your poverty is in no way a hindrance. And why do I speak this, when not even in that way of repentance in which it is possible to spend money (I speak of almsgiving), not even there is poverty any hindrance to us from obeying the command? The widow who spent the two mites is a proof.15 Having learned then the healing of our wounds, let us constantly apply these medicines, in order that we may return to health and enjoy the sacred table with assurance; and with much glory, reach Christ the king of glory, and attain to everlasting good by the grace, and compassion, and lovingkindness of our Lord Jesus Christ, by whom and with whom be glory, power, honour, to the Father, together with the all holy, and good and quickening Spirit, now and always and forever and ever. Amen.

  1. Saint Chrysostom, “On the Priesthood; Ascetic Treatises; Select Homilies and Letters; Homilies on the Statues” in A Selected Library of the Nicene And Post-Nicene Fathers of The Christian Church Series II, vol. 9, edited by Philip Schaff (Grand Rapids: WM. B. Eerdmans Publishing Company, 1889), 177-197. ↩︎
  2. Henry Chadwick, The Early Church (London: Penguin Books, 1993), 186-188. ↩︎
  3. Mike Aquilina, The Fathers of The Church, An Introduction to The First Christian Teachers (Huntington, IN: Our Sunday Visitor, Inc., 2006). 177. ↩︎
  4. Amos 3:6 ↩︎
  5. Psalm 78:34 ↩︎
  6. Amos 3:6 ↩︎
  7. Isaiah 45:7 ↩︎
  8. Matthew 6:34 ↩︎
  9. Job 1:21 ↩︎
  10. Luke 13:1-4 ↩︎
  11. Isaiah 43:36 ↩︎
  12. Psalm 32:5 ↩︎
  13. Matthew 6:12 ↩︎
  14. Daniel 4:27 ↩︎
  15. Luke 21:1-4 ↩︎
Matthew Androus