John Chrysistom & Justification

The Cripplegate ^ | June 6, 2013 | Nathan Busenitz

[RnMomof7]

John Chrysostom (c. 344–407) was a fourth-century church leader who is best-known for his eloquent expository preaching. In fact, it was because of his oratorical gifts that he came to be known as “Chrysostom” which means “Golden Mouth.” As the bishop of Constantinople, he was one of the most influential church leaders of his day.

Because he preached verse-by-verse through most of the New Testament, it is relatively easy to discover Chrysostom’s perspective on key biblical texts. What follows, then, is a series of excerpts from Chrysostom’s sermons — centered around the theme of justification by faith alone.

1. Regarding the Faith of Abraham (in Genesis 15) –

The patriarch Abraham himself before receiving circumcision had been declared righteous on the score of faith alone: before circumcision, the text says, “Abraham believed God, and credit for it brought him to righteousness.”

(John Chrysostom, Cited from Fathers of the Church, Vol. 82, Homilies on Genesis 18-45, 27.7 [Washington, D.C.: The Catholic University of America Press, 1990],  167.)

2. Regarding Romans 4-5 –

Now since the Jews kept turning over and over the fact, that the Patriarch, and friend of God, was the first to receive circumcision, he wishes to show, that it was by faith that he too was justified. And this was quite a vantage ground to insist upon. For a person who had no works, to be justified by faith, was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light.

(John Chrysostom, Homilies on the Epistle of Paul the Apostle to the Romans, Homily 8; re: Rom. 4:1–2.)

What is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.

(John Chrysostom, Homilies on the Epistle of Paul the Apostle to the Romans, 7.27.)  

3. Regarding Romans 11:6 –

Why then are you afraid of drawing nigh, since you have no works demanded of you?

. . . Let us then give thanks, that we belong to them that are being saved, and not having been able to save ourselves by works, were saved by the gift of God. But in giving thanks, let us not do this in words only, but in works and actions. For this is the genuine thanksgiving, when we do those things whereby God is sure to be glorified, and flee from those from which we have been set free.

(John Chrysostom, Homilies on Romans 11)

4. Regarding 1 & 2 Corinthians –

God allowed his Son to suffer as if a condemned sinner, so that we might be delivered from the penalty of our sins. This is God’s righteousness, that we are not justified by works (for then they would have to be perfect, which is impossible), but by grace, in which case all our sin is removed.

(John Chrysostom, Homilies on the Epistles of Paul to the Corinthians, 11:5; NPNF 1 12:334; ACCS NT 7:252; cited from Thomas Oden, The Justification Reader, 61.)

5. Regarding Galatians 3 –

And this he [Paul] removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to faith alone was cursed, but he shows that he who adhered to faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, ‘In thee shall all nations be blessed,’ (Genesis 12:4.) at a time, that is, when Faith existed, not the Law.

(John Chrysostom, Commentary on Galatians, 3:8.).

6. Regarding Ephesians 2:8-9 –

Even faith, [Paul] says, is not from us. For if the Lord had not come, if he had not called us, how should we have been able to believe? “For how,” [Paul] says, “shall they believe if they have not heard?” (Rom. 10:14). So even the act of faith is not self-initiated. It is, he says, “the gift of God” (Eph. 2:8c).

(John Chrysostom, Homily on Ephesians 2:8; IOEP 2:160; ACCS NT 8:134; cited from Thomas Oden, The Justification Reader, 44.)

For by faith alone He saved us. . . . Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines

(John Chyrostom, Homily on Ephesians 2:11–12)

7. Regarding Ephesians 2:10 —

God’s mission was not to save people in order that they may remain barren or inert. For Scripture says that faith has saved us. Put better: Since God willed it, faith has saved us. Now in what case, tell me, does faith save without itself doing anything at all? Faith’s workings themselves are a gift of God, lest anyone should boast. What then is Paul saying? Not that God has forbidden works but that he has forbidden us to be justified by works. No one, Paul says, is justified by works, precisely in order that the grace and benevolence of God may become apparent.

(John Chrysostom, Homily on Ephesians, 4.2.9. cited from Mark J. Edwards, ed., ACCS, NT VI: Galatians, Ephesians, Philippians (Downers Grove: InterVarsity Press, 1998), 134. See also John Chrysostom. F. Field, ed., Interpretatio omnium Epistolarum Paulinarum per Homilias Facta (Oxford J. H. Parker, 1845-1862), 2:160.)

8. Regarding Colossians 1:26–28 –

To have brought humanity, more senseless than stones, to the dignity of angels simply through bare words, and faith alone, without any hard work, is indeed a rich and glorious mystery. It is just as if one were to take a dog, quite consumed with hunger and the mange, foul and loathsome to see, and not so much as able to move but lying passed out, and make him all at once into a human being and to display him upon the royal throne.

(John Chrysostom, Homilies on Colossians 1:26–28; Cited from Joel C. Elowsky, We Believe in the Holy Spirit, 98.)

9. Regarding 1 Timothy 1:15–16 –

For as people, on receiving some great good, ask themselves if it is not a dream, as not believing it; so it is with respect to the gifts of God. What then was it that was thought incredible? That those who were enemies and sinners, justified by neither the law nor works, should immediately through faith alone be advanced to the highest favor. On this head [topic] accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. “This is a faithful saying,” he says, “ and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” As the Jews were chiefly attracted by this, he persuades them not to listen to the law, since they could not attain salvation by it without faith. Against this he contends, for it seemed to them incredible that a person who had misspent all his former life in vain and wicked actions should afterwards be saved by his faith alone. On this account he says, “It is a saying to be believed.”

(John Chrysostom, Homilies on 1 Timothy 1:15–16

[RnMomof7]

Gospel ping

[Gamecock]

Another inconvenient truth.

[editor-surveyor]

.

How many Hell Marys a day did he say?
.

[firebasecody]

Not likely any. The “Hail Mary” prayer was developed over 4 centuries, beginning about 500 years later, in the western Church tradition.

[editor-surveyor]

.
I was just pointing out that what “our catholics” believe has no relationship whatsoever to what men of God have believed.
.

[Campion]

You'd better study up on Chrysostom before you declare him a "man of God".

The Greeks have their own brand of Marian piety, no less Marian than that of the West.

[Campion]

Take it up with the Greek Orthodox, who -- excepting Cyril Lukaris -- are even less "Protestant" than Catholics are.

The short uber-gloss version: Luther said that original sin destroyed human nature beyond fixing. Rome says that original sin damaged human nature, but grace can fix it. Constantinople says that original sin damaged the world, but didn't intrinsically damage human nature.

[M_D1919]

There was no way St. Chrysostom was believed in Salvation by faith alone. I have read through a few of his homilies. First off what a prolific writer. Secondly, you are cherry picking these verses that you posted. Read this from homily on the gospel of John. He had a faith/works salvation just like the Orthodox and the Catholic.

“He that believes in the Son has everlasting life [John 3:36]... “Is it ENOUGH, then, to BELIEVE in the Son,” someone will say, “in order to have everlasting life?” BY NO MEANS! Listen to Christ declare this Himself when He says, “Not everyone who says to Me, ‘Lord! Lord!’ shall enter into the kingdom of heaven” [Matt 7:21]; and the blasphemy against the Spirit is alone sufficient to cast him into hell. But why should I speak of a PART of our teaching? For if a man BELIEVE rightly in the Father and in the Son and in the Holy Spirit, but does not LIVE RIGHTLY, his faith will avail him NOTHING TOWARD SALVATION. (Homilies on John 31:1)

John Chrysostom believed that faith and works were necessary for salvation. It cannot get get any clearer than that I am sorry...

[Wyrd bið ful aræd]

“Hail, Kecharitomene, unreaped land of heavenly grain.
Hail, Kecharitomene, virgin mother, true and unfailing vine.
Hail, Kecharitomene, faultless one carrying the immutable divinity.
Hail, Kecharitomene, spacious room for the uncontainable nature.
Hail, Kecharitomene, new bride of a widowed world and incorrupt offspring.
Hail, Kecharitomene, weaving as creature a crown not made by hands.
Hail, Kecharitomene, habitation of holy fire.
Hail, Kecharitomene, return of the fugitive world.
Hail, Kecharitomene, lavish nourisher for the hungry creation.
Hail, Kecharitomene, interminable grace of the holy virgin.
Hail, Kecharitomene, lampstand adorned with all virtue and with inextinguishable
light brighter than even the sun.
Hail, Kecharitomene, challenger of spirits.
Hail, Kecharitomene, wise bearer of spiritual glory.
Hail, Kecharitomene, golden urn, contaning heavenly manna.
Hail, Kecharitomene, dispensing sweet drink ever flowing to fill those who are thirsty.
Hail, Kecharitomene, spiritual sea who holds Christ, the heavenly pearl.
Hail, Kecharitomene, splendor of heaven, having the one uncontained by the heavens in herself,
God confined and unconfined.
Hail, Kecharitomene, pillar of cloud containing God, and guiding Israel in the wilderness.”

—St. John Chrysostom

[Campion]

Try this Chrysostom quote on for size:

For when you see the Lord sacrificed, and laid upon the altar, and the priest standing and praying over the victim, and all the worshippers empurpled with that precious blood, can you then think that you are still among men, and standing upon the earth? Are you not, on the contrary, straightway translated to Heaven, and casting out every carnal thought from the soul, do you not with disembodied spirit and pure reason contemplate the things which are in Heaven? Oh! What a marvel! What love of God to man! He who sits on high with the Father is at that hour held in the hands of all, and gives Himself to those who are willing to embrace and grasp Him. And this all do through the eyes of faith! (On the Priesthood, Book III.4)

[metmom]

I am more confident of my salvation knowing that it’s all by God’s grace than if I had to add something to it.

Because if I had to add something to it, I would either screw it up royally, or I wouldn’t do enough.

This way I know my salvation is in good hands. Far better than when I get mine on it.

[metmom]

The short uber-gloss version: Luther said that original sin destroyed human nature beyond fixing. Rome says that original sin damaged human nature, but grace can fix it.

Well, Rome is wrong again>

Jesus told us we needed a new birth.

Paul tells us that in Christ we are new creations, the old has gone and the new has come.

There's no talk about renovating or rehabilitating the old nature.

It was not even close to damaged. It DIED. Beyond damage.

Bringing someone back from death to life is not fixing damage. It's creating new life.

[metmom]

Jesus was NO victim.

He laid down His life of His own accord. Nobody took it from Him.

More evidence that Rome does not believe in the Jesus of Scripture.

[RnMomof7]

So which is true? The above quotes or the one you posted? See that is the problem with relying on the “church fathers”. They contradicted each other and often themselves ..one needs to ‘cheery pick” to find agreement

[Campion]

Except that Luther doesn't think that's what happened. He says you're just a dungheap covered by snow. A sinner, but declared righteous. Dead, but forensically declared to be alive.

So your opinion is much closer to the Roman one than to the Lutheran one.

[Campion]

Take it up with E-S, who thinks Chrysostom is a “man of God” set against evil Rome.

[.45 Long Colt]

“I am more confident of my salvation knowing that it’s all by God’s grace than if I had to add something to it.”

I don’t know how an Arminian can have assurance. How would you ever know you’ve done enough? How do you know if you are truly sincere? What if you on down the road you change your mind?

[Oratam]

Buy a dictionary.

[Cap'n Crunch]

I kinda like these:

Mary was made Mother of God to obtain salvation for many who, on account of their wicked lives, could not be saved according to the rigor of Divine justice, but might be saved with the help of her sweet mercy and powerful intercession.
-St. John Chrysostom

It is impossible to be saved without the help of the Most Blessed Virgin, because those who are not saved by the justice of God are saved by the intercession of Mary.
-St. John Chrysostom

Ave Maria Virgo Fidelis