THE EUNOMIANS.

ST. CHRYSOSTOM'S CONDUCT TOWARDS THEM.

[We would beg leave to invite the attention of those who are fond,-too fond, perhaps, of highseasoned controversy, to the conduct of St. Chrysostom to the Eunomians, as thus described by himself, in his Homily "On the Incomprehensible.'

The Eunomians were a sect transplanted to Antioch at an early period. They combatted the doctrine of the true Divinity of Christ, denying that the Son was of the same substance with the Father.

Soon after he had entered upon his ministry, St. Chrysostom felt himself compelled to defend in his discourses this important doctrine against the objections disseminated by members of this sect among his congregation. But for some time he purposely refrained from attacking them, because he observed, that many of their party frequented the church for the sake of hearing him, and he was desirous not to scare them away, trusting, that, if he could obtain their confidence, his instruction might win a more easy access to their hearts. He was successful in the attainment of his object, being in the first years of his ministry called upon by the sectarians themselves to state the opinions he held in opposition to their tenets. We learn this fact from his own words given in the first of a series of sermons, which he preached upon this subject.]

[I have long since purposed to speak to you these words, but I forbore and deferred, because I beheld

many who are tainted with this heresy lend us a willing ear; and being unwilling to scare away those, whom I hoped to gain, I withheld my tongue from these disputations for a season, that when I had a sure hold over their minds, I might engage in the strife. But since, by the grace of God, I have heard themselves summon me to the lists, I have at length with boldness stripped me for the fight, and I have seized those arms, which enlighten the understanding, and abase every high thought, which is lifted up against the knowledge of God. I have seized these weapons, not to strike down our adversaries, but to raise the fallen. For such is their power, that while they smite those, who delight in strife, they heal with great love those, who hearken with singleness of heart: they give not wounds, but they cure them. Let us not then rage against the heretics, nor furiously assail them, but let us reason with them in gentleness. No arms are mightier, than are gentleness and love. Wherefore Paul commanded us to observe these things with all diligence, saying: The servant of the Lord must not strive, but be gentle unto all men.' He saith not only unto the brethren, but unto all men. And again : 'Let your moderation be known,' not unto the brethren, but unto all men.' For if ye love them, which love you, what reward have ye?' If their friendship be hurtful to you, and if they allure you to a communion with iniquity, depart from them, although they were your parents; for it is written: if thy right eye offend thee, pluck it out;' but if they shake not your faith, strive to draw them over unto us. If, on the other hand, ye cannot help them, but they harm you, avoid communication wih them, shun them only; strive not, war not against them. Thus likewise Paul exhort

eth us: If it be possible, as much as lieth in you, live peaceably with all men.' Ye are the servants of the God of Peace. When he cast out the evil spirits, and performed countless good offices for man, they said unto him: thou hast a devil.' He

hurled not his lightning down upon them; he crushed not the blasphemers; he consumed not with fire their shameless and unthankful tongues, and yet all those things he had the power to do; but he repelled the accusation with these words alone: I have not a devil, but I honour my Father.' And when the servant of the high priest struck him, what spake he? · If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?' If then the Lord of angels justify himself and render an account to a servant, what need have we of further speech? Only turn these words over in your mind, heed them without ceasing, and say: 'If I have spoken evil, bear witness of the evil, but if well, why smitest thou me?' and think who it was who spoke these words, to whom and wherefore they were spoken, and they will be to thee as some heavenly and never ending strain, able to calm every passion of thy soul. Consider the glory of Him, who was blasphemed, the meanness of the blasphemer, the greatness of the blasphemy, yet He endured all these things, that from the riches of his example, ye might learn to be wise. Let us not only ponder these sayings here, but let us be mindful of them in their due season.

[In another of his Homilies, he exhorts Christians to observe gentleness and charity towards the heathen, and he earnestly warns them against indulgence in indiscreet warmth, by which zeal, originally pure, is too easily corrupted, and instead of a

means of good, is perverted into a source of incalculable evil.]

Let us, then, be affectionate towards the heathen, and gain their good-will; and in this we shall succeed, if we not only refrain from doing them an injury, but be even ready to suffer wrong from them. As fathers converse with their children, so let us converse with the heathen. Know this that he who loveth can never hate, be circumstances what they may; for love is his most precious possession. How then, say ye, if they be enemies or heathen, shall we not hate them? Hate not them, but hate their doctrines ;—not the man but his evil works, and the corruption of his mind. For man is the work of God; but error is the work of Satan. Mingle not, therefore, the works of God with the works of Satan. Tell me, if ye hate the erring man, how can ye convert him? How can ye pray for the unbeliever? For that it is needful to pray for him, we are taught by the words of Paul, who saith: ‘I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men ;' but that all men were not at that period believers must be clear to every one. Again, he saith for kings and for all that are in authority;' but that these were idolaters and unbelievers is also manifest. Paul then mentioneth the cause of the prayer and subjoineth: for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth.' If we hate idolaters and unbelievers, we shall go further, and likewise hate sinners, and thus we shall become separated from the greater part, or rather from all of our brethren; for there is none, no not one, without sin. . .

See

ye not, then, that he hath enjoined us to hate the evil deed, but not the doer? For it is the work of Satan to separate us from each other; and he is ever zealous to destroy love, that he may cut off the erring man from the way of amendment; that he may detain him in his error, and thyself in enmity towards him; and, finally, that he may shut him out from the path of salvation. If the physician hate the sick man, and fly from him; and if the sick man turn away from the physician, when will the sick man be whole? Wherefore, tell me, do ye turn away, and fly, from him? Because he is ungodly? On that very account, ye should draw near, and seek to heal him; that the sick man may be restored to health. Be not therefore weary. For if, notwithstanding great zeal on your part, ye free him not from his impiety, God will still reward you, as though ye had delivered him; ye will call forth from the heathen admiration of your charity; and thus will all things fall out to the glory of God. For though ye should work miracles: raise the dead; or do aught besides; the heathen will never so greatly admire you, as when they shall behold you meek and gentle, and find in you a heart rich in love. Thereby shall your labors have much success ; for nought attracteth so greatly as love. On account of your miracles, they will envy you; on account of your love, they will love and admire you: but loving you, they will go farther, and receive the truth. If the heathen become not a believer instantly, be not astonished, nor in haste. Seek not all things at once. Suffer him awhile to praise you, -love you ;—and in this way, by degrees, he will be in the end converted. And, that this may be made manifest to you, hear how Paul defended