Nicene and Post-Nicene Fathers: Series I/Volume IX/Prolegomena/Part 13

by Philip Schaff et al.

Chapter XIII.—His Theology and Exegesis.

Chrysostom belonged to the Antiochian school of theology and exegesis, and is its soundest and most popular representative. It was founded by his teacher Diodor of Tarsus (d. 393), developed by himself and his fellow-student Theodore of Mopsuestia (d. 429), and followed by Theodoret and the Syrian and Nestorian divines. Theodore was the exegete, Chrysostom the homilist, Theodoret the annotator. The school was afterwards condemned for its alleged connection with the Nestorian heresy; but that connection was accidental, not necessary. Chrysostom’s mind was not given to dogmatizing, and too well balanced to run into heresy.

The Antiochian school agreed with the Alexandrian school founded by Origen, in maintaining the divine inspiration and authority of the Scriptures, but differed from it in the method of interpretation, and in a sharper distinction between the Old and the New Testaments, and the divine and human elements in the same.

To Origen belongs the great merit of having opened the path of biblical science and criticism, but he gave the widest scope to the allegorizing and mystical method by which the Bible may be made to say anything that is pious and edifying.^[1] Philo of Alexandria had used that method for introducing the Platonic philosophy into the Mosaic writings. Origen was likewise a Platonist, but his chief object was to remove all that was offensive in the literal sense. The allegorical method is imposition rather than exposition. Christ sanctions parabolic teaching and typical, but not allegorical, interpretation. Paul uses it once or twice, but only incidentally, when arguing from the rabbinical standpoint.

The Antiochian school seeks to explain the obvious grammatical and historical sense, which is rich enough for all purposes of instruction and edification. It takes out of the Word what is actually in it, instead of putting into it all sorts of foreign notions and fancies.

Chrysostom recognizes allegorizing in theory, but seldom uses it in practice, and then more by way of rhetorical ornament and in deference to custom. He was generally guided by sound common sense and practical wisdom. He was more free from arbitrary and absurd interpretations than almost any other patristic commentator. He pays proper attention to the connection, and puts himself into the psychological state and historical situation of the writer. In one word, he comes very near to what we now call the grammatico-historical exegesis. This is the only solid and sound foundation for any legitimate use of the Scriptures. The sacred writers had one definite object in view; they wished to convey one particular sense by the ordinary use of language, and to be clearly understood by their readers. At the same time the truths of revelation are so deep and so rich that they can be indefinitely expanded and applied to all circumstances and conditions. Interpretation is one thing, application is another thing. Chrysostom knew as well as any allegorist how to derive spiritual nourishment from the Scriptures and to make them “profitable for teaching, for reproof, for correction, for instruction in righteousness; that the man of God may be complete, thoroughly furnished unto every good work.”^[2] As to the text of the Greek Testament, he is the chief witness of the Syro-Constantinopolitan recension, which was followed by the later Greek Fathers.^[3] He accepts the Syrian canon of the Peshito, which includes the Old Testament with the Apocrypha, but omits from the New Testament the Apocalypse and four Catholic Epistles (2 Peter, 2 and 3 John, and Jude); at least in the Synopsis Veteris et novi Testamenti which is found in his works, those five books are wanting, but this does not prove that he did not know them.^[4]

The commentaries of Chrysostom are of unequal merit. We must always remember that he is a homiletical commentator who aimed at the conversion and edification of his hearers. He makes frequent digressions and neglects to explain the difficulties of important texts. Grammatical remarks are rare, but noteworthy on account of his familiarity with the Greek as his mother tongue, though by no means coming up to the accuracy of a modern expert in philology. In the Old Testament he depended altogether on the Septuagint, being ignorant of Hebrew, and often missed the mark. The Homilies on the Pauline Epistles are considered his best, especially those to the Corinthians, where he had to deal with moral and pastoral questions. The doctrinal topics of Romans and Galatians were less to his taste, and it cannot be said that he entered into the depths of Paul’s doctrines of sin and grace, or ascended the height of his conception of freedom in Christ. His Homilies on Romans are argumentative; his continuous notes on Galatians somewhat hasty and superficial. The eighty Homilies on Matthew from his Antiochian period are very valuable. Thomas Aquinas declared he would rather possess them than be the master of all Paris. The eighty-eight Homilies on John, also preached at Antioch, but to a select audience early in the morning, are more doctrinal and controversial, being directed against the Anomœans (Arians).^[5] We have no commentaries from him on Mark and Luke, nor on the Catholic Epistles and the Apocalypse. The fifty-five homilies on the Acts, delivered at Constantinople between Easter and Whitsuntide, when that book was read in the public lessons, contain much interesting information about the manners and customs of the age, but are the least polished of his productions. Erasmus, who translated them into Latin, doubted their genuineness. His life in Constantinople was too much disturbed to leave him quiet leisure for preparation. The Homilies on the Hebrews, likewise preached in Constantinople, were published after his death from notes of his friend, the presbyter Constantine, and the text is in a confused state.

The Homilies of Chrysostom were a rich storehouse for the Greek commentators, compilers and epitomizers, such as Theodoret, Oecumenius, Theophylact, and Euthymius Zigabenus, and they are worth consulting to this day for their exegetical as well as their practical value.

The theology of Chrysostom must be gathered chiefly from his commentaries. He differs from the metaphysical divines of the Nicene age by his predominantly practical tendency, and in this respect he approaches the genius of the Western church. He lived between the great trinitarian and christological controversies and was only involved incidentally in the subordinate Origenistic controversy, in which he showed a charitable and liberal spirit. He accepted the Nicene Creed, but he died before the rise of the Nestorian and Eutychian heresies. Speculation was not his forte, and as a thinker he is behind Athanasius, Gregory of Nyssa, and John of Damascus. He was a rhetorician rather than a logician.

Like all the Greek fathers, he laid great stress on free-will and the cooperation of the human will with divine grace in the work of conversion. Cassian, the founder of Semi-Pelagianism, was his pupil and appealed to his authority. Julian of Eclanum, the ablest opponent of Augustin, quoted Chrysostom against original sin; Augustin tried from several passages to prove the reverse, but could only show that Chrysostom was no Pelagian. We may say that in tendency and spirit he was a catholic Semi-Pelagian or Synergist before Semi-Pelagianism was brought into a system.

His anthropology forms a wholesome contrast and supplement to the anthropology of his younger contemporary, the great bishop of Hippo, the champion of the slavery of the human will and the sovereignty of divine grace.

We look in vain in Chrysostom’s writings for the Augustinian and Calvinistic doctrines of absolute predestination, total depravity, hereditary guilt, irresistible grace, perseverance of saints, or for the Lutheran theory of forensic and solifidian justification. He teaches that God foreordained all men to holiness and salvation, and that Christ died for all and is both willing and able to save all, but not against their will and without their free consent. The vessels of mercy were prepared by God unto glory, the vessels of wrath were not intended by God, but fitted by their own sin, for destruction. The will of man, though injured by the Fall, has still the power to accept or to reject the offer of salvation. It must first obey the divine call. “When we have begun,” he says, in commenting on John i. 38, “when we have sent our will before, then God gives us abundant opportunities of salvation.” God helps those who help themselves. “When God,” he says, “sees us eagerly prepare for the contest of virtue, he instantly supplies us with his assistance, lightens our labors and strengthens the weakness of our nature.” Faith and good works are necessary conditions of justification and salvation, though Christ’s merits alone are the efficient cause. He remarks on John vi. 44, that while no man can come to Christ unless drawn and taught by the Father, there is no excuse for those who are unwilling to be thus drawn and taught. Yet on the other hand he fully admits the necessity of divine grace at the very beginning of every good action. “We can do no good thing at all,” he says, “except we are aided from above.” And in his dying hour he gave glory to God “for all things.”

Thus Augustinians and Semi-Pelagians, Calvinists and Arminians, widely as they differ in theory about human freedom and divine sovereignty, meet in the common feeling of personal responsibility and absolute dependence on God. With one voice they disclaim all merit of their own and give all glory to Him who is the giver of every good and perfect gift and works in us “both to will and to work, for his good pleasure” (Phil. ii. 12).^[6]

As to the doctrines which separate the Greek, Roman and Protestant churches, Chrysostom faithfully represents the Greek Catholic church prior to the separation from Rome. In addition to the œcumenical doctrines of the Nicene Creed, he expresses strong views on baptismal regeneration, the real presence, and the eucharistic sacrifice, yet without a clearly defined theory, which was the result of later controversies; hence it would be unjust to press his devotional and rhetorical language into the service of transubstantiation, or consubstantiation, or the Roman view of the mass.^[7]

His extravagant laudations of saints and martyrs promoted that refined form of idolatry which in the Nicene age began to take the place of the heathen hero-worship. But it is all the more remarkable that he furnishes no support to Mariolatry, which soon after his death triumphed in the Greek as well as the Latin church. He was far from the idea of the sinless perfection and immaculate conception of the Virgin Mary. He attributes her conduct at the wedding of Cana (John ii. 3, 4) to undue haste, a sort of unholy ambition for the premature display of the miraculous power of her Son; and in commenting on Matthew xii. 46–49, he charges her and his brethren with vanity and a carnal mind.^[8] He does not use the term theotokos, which twenty years after his death gave rise to the Nestorian controversy, and which was endorsed by the third and fourth œcumenical councils.

As to the question of the papacy he considered the bishop of Rome as the successor of Peter, the prince of the Apostles, and appealed to him in his exile against the unjust condemnation of the Council at the Oak. Such appeals furnished the popes with a welcome opportunity to act as judges in the controversies of the Eastern church, and greatly strengthened their claims. But his Epistle to Innocent was addressed also to the bishops of Milan and Aquileia, and falls far short of the language of submission to an infallible authority. He conceded to the pope merely a primacy of honor (προστασία, ‡ρχή), not a supremacy of jurisdiction. He calls the bishop of Antioch (Ignatius and Flavian) likewise a successor of Peter, who labored there according to the express testimony of Paul. In commenting on Gal. i. 18, he represents Paul as equal in dignity (¸σότιμος) to Peter.^[9] He was free from jealousy of Rome, but had he lived during the violent controversies between the patriarch of new Rome and the pope of old Rome, it is not doubtful on which side he would have stood.

In one important point Chrysostom approaches the evangelical theology of the Reformation, his devotion to the Holy Scriptures as the only rule of faith. “There is no topic on which he dwells more frequently and earnestly than on the duty of every Christian man and woman to study the Bible: and what he bade others do, that he did pre-eminently himself.”^[10] He deemed the reading of the Bible the best means for the promotion of Christian life. A Christian without the knowledge of the Scriptures is to him a workman without tools. Even the sight of the Bible deters from sin, how much more the reading. It purifies and consecrates the soul, it introduces it into the holy of holies and brings it into direct communion with God.^[11]

Footnotes

1. Allegorical interpretation makes the writer say something else than what he meant, ˆλλο μšν ‡γορεύει, ˆλλο δš νοει.
2. On the school of Antioch, see Schaff, Church Hist. II. 816–818; III. 612, 707, 937; Neander, Chrysost. I. 35 sqq.; Förster, Chrysostomus in seinem Verhältniss zur Antioch. Schule (1869); Reuss, Geschichte des N. T., 6th ed. (1887), secs. 320, 518, 521; Farrar, History of Interpretation (1886), pp. 210 sqq., 220 sqq. Ruess pays this tribute to Chrysostom (p. 593): “The Christian people of ancient times never enjoyed richer instruction out of the Bible than from the golden mouth of a genuine and thoroughly equipped biblical preacher.” Farrar calls Chrysostom “The ablest of Christian homilists and one of the best Christian men,” and “the bright consummate flower of the school of Antioch.”
3. Westcott & Hort, Gr. Test., II. 141 sqq.; Schaff, Companion to the Greek Test. (3rd ed.), p. 206.
4. Ruess, l. c. sec. 320 (p. 359); Holtzmann, Einleitung ins N.T., ed. II. (1886), p. 171.
5. So called because they taught that the Son is unlike or dissimilar (‡νόμοιος) to the Father and of a different substance, in opposition to the Nicene doctrine of equal substance (ὁμοουσία), and the semi-Arian doctrine of like, or similar substance (ὁμοιουσία).
6. I add the remarks of Stephens on the difference between Chrysostom and Augustin (p. 430): “Unquestionable as the intellectual genius of Chrysostom was, yet it is rather in the purity of his moral character, his single-minded boldness of purpose, and the glowing piety which burns through all his writings, that we find the secret of his influence. If it was rather the mission of Augustin to mould the minds of men so as to take a firm grasp of certain great doctrines, it was the mission of Chrysostom to inflame the whole heart with a fervent love of God. Rightly has he been called the great teacher of consummate holiness, as Augustin was the great teacher of efficient grace; rightly has it been remarked that, like Fénélon, he is to be ranked among those who may be termed disciples of St. John, men who seem to have been pious without intermission from their childhood upwards, and of whose piety the leading characteristics are ease, cheerfulness and elevation; while Augustin belongs to the disciples of St. Paul, those who have been converted from error to truth, or from sin to holiness, and whose characteristics are gravity , earnestness, depth. If Augustin has done more valuable service in building up the church at large, Chrysostom is the more lovable to the individual, and speaks out of a heart overflowing to God and man, unconstrained by the fetters of a severe and rigid system. Yet it is precisely on this account that he has not been so generally appreciated as he deserves. His tone is too catholic for the Romanist, or for the sectarian partisan of any denomination. ‘It would be easy to produce abundant instances of his oratorial abilities; I wish it were in my power to record as many of his evangelical excellencies.’ Such is the verdict of a narrow-minded historian [Milner], and the comparative estimation in which he held St. Augustin and St. Chrysostom may be inferred from the number of pages in his History given to each: St. Augustin is favored with 187, Chrysostom with 20. But he whose judgment is not cramped by the shackles of some harsh and stiff theory of gospel truth will surely allow that Chrysostom not only preached the gospel, but lived it. To the last moment of his life he exhibited that calm, cheerful faith, that patient resignation under affliction, and untiring perseverance for the good of others, which are preeminently the marks of a Christian saint. The cause for which he fought and died in a corrupt age was the cause of Christian holiness.”
7. In his comments on Heb. ix. 26 (Hom. XVII. on Hebrews, in the Bened. ed. XII. 241 sq.; in the Oxford translation, p. 213), he expresses himself on the sacrificial aspect of the eucharist in these words: “Christ is our High Priest, who offered the sacrifice that cleanses us. That sacrifice we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what was then done. For, saith He, ‘Do this in remembrance of Me.’ It is not another sacrifice that we make (ποιοῦμεν), as the High Priest of old, but always the same, or rather we perform a remembrance of a sacrifice (μ‚λλον δš ‡ν€μνησιν ἐργαζόμεθα θυσίας).” The word remembrance would favor the Protestant rather than the Roman view, which demands an actual, though unbloody, repetition of the sacrifice of the cross in the mass. Other passages, however, are much stronger, though highly rhetorical, e.g., De Sacerd. III. 4: “When you behold the Lord slain, and lying there, and the priest standing over the sacrifice and praying, and all stained with that precious blood, do you then suppose you are among men, and standing upon earth? Are you not immediately transported to Heaven?” In another place he says, “Christ lies slain (τεθυμ™νος) upon the altar.” And yet the people were so indifferent that Chrysostom laments: “In vain is the daily sacrifice, in vain stand we at the altar; there is no one to take part” (Third Hom. on Ephesians).
8. See his 21st Homily on John, and his 44th Homily on Matthew. Comp. Stephens, p. 417 sqq.
9. See his letter to Innocent I. and his comments on Gal. i. and ii. The passages of Chrysostom on Peter and his successors are collected in Berington & Kirk, The Faith of Catholics, ed. 3, vol. II. 32–35, 80, but the important passage from his Commentary on Galatians is omitted. See Treat, The Catholic Faith (1888), p. 396.
10. Stephens, p. 422.
11. Comp. the rich extracts from his writings bearing on the Bible, in Neander, I. 211–226.