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# Nicene and Post-Nicene Fathers: Series I/Volume XIV

See Nicene and Post-Nicene Fathers: Series I for details of authorship.

## Contents

* Title Page
* Preface
* Comparative Table
* On the Gospel of John
** Title Page
** Preface to the Homilies on the Gospel of St. John
** Preface
** Homily 1
** Homily 2
** Homily 3
** Homily 4
** Homily 5
** Homily 6
** Homily 7
** Homily 8
** Homily 9
** Homily 10
** Homily 11
** Homily 12
** Homily 13
** Homily 14
** Homily 15
** Homily 16
** Homily 17
** Homily 18
** Homily 19
** Homily 20
** Homily 21
** Homily 22
** Homily 23
** Homily 24
** Homily 25
** Homily 26
** Homily 27
** Homily 28
** Homily 29
** Homily 30
** Homily 31
** Homily 32
** Homily 33
** Homily 34
** Homily 35
** Homily 36
** Homily 37
** Homily 38
** Homily 39
** Homily 40
** Homily 41
** Homily 42
** Homily 43
** Homily 44
** Homily 45
** Homily 46
** Homily 47
** Homily 48
** Homily 49
** Homily 50
** Homily 51
** Homily 52
** Homily 53
** Homily 54
** Homily 55
** Homily 56
** Homily 57
** Homily 58
** Homily 59
** Homily 60
** Homily 61
** Homily 62
** Homily 63
** Homily 64
** Homily 65
** Homily 66
** Homily 67
** Homily 68
** Homily 69
** Homily 70
** Homily 71
** Homily 72
** Homily 73
** Homily 74
** Homily 75
** Homily 76
** Homily 77
** Homily 78
** Homily 79
** Homily 80
** Homily 81
** Homily 82
** Homily 83
** Homily 84
** Homily 85
** Homily 86
** Homily 87
* On the Epistle to the Hebrews
** Title Page
** Preface
** Introduction
** Argument
** Homily 1
** Homily 2
** Homily 3
** Homily 4
** Homily 5
** Homily 6
** Homily 7
** Homily 8
** Homily 9
** Homily 10
** Homily 11
** Homily 12
** Homily 13
** Homily 14
** Homily 15
** Homily 16
** Homily 17
** Homily 18
** Homily 19
** Homily 20
** Homily 21
** Homily 22
** Homily 23
** Homily 24
** Homily 25
** Homily 26
** Homily 27
** Homily 28
** Homily 29
** Homily 30
** Homily 31
** Homily 32
** Homily 33
** Homily 34
* Indexes [not included]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 215

Letter CCXV.
To the Presbyter Dorotheus.
I took the earliest opportunity of writing to the most admirable Count Terentius, thinking it better to write to him on the subject in hand by means of strangers, and being anxious that our very dear brother Acacius shall not be inconvenienced by any delay. I have therefore given my letter to the government treasurer, who is travelling by the imperial post, and I have charged him to shew the letter to you first. I cannot understand how it is that no one has told you that the road to Rome is wholly impracticable in winter, the country between Constantinople and our own regions being full of enemies. If the route by sea must be taken, the season will be favourable; if indeed my God-beloved brother Gregory consents to the voyage and to the commission concerning these matters. For my own part, I do not know who can go with him, and am aware that he is quite inexperienced in ecclesiastical affairs. With a man of kindly character he may get on very well, and be treated with respect, but what possible good could accrue to the cause by communication between a man proud and exalted, and therefore quite unable to hear those who preach the truth to him from a lower standpoint, and a man like my brother, to whom anything like mean servility is unknown?

## Footnotes

* ↑ Placed in 375.
* ↑ i.e. of Nyssa, an unsuitable envoy to Damascus.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 211

Letter CCXI.
To Olympius.
Truly when I read your excellency’s letter I felt unwonted pleasure and cheerfulness; and when I met your well-beloved sons, I seemed to behold yourself. They found me in the deepest affliction, but they so behaved as to make me forget the hemlock, which your dreamers and dream mongers are carrying about to my hurt, to please the people who have hired them. Some letters I have already sent; others, if you like, shall follow. I only hope that they may be of some advantage to the recipients.

## Footnotes

* ↑ Placed in 375.
* ↑ cf. Letters iv., xii., xiii., cxxxi.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 213

Letter CCXIII.
Without address.
1. May the Lord, Who has brought me prompt help in my afflictions, grant you the help of the refreshment wherewith you have refreshed me by writing to me, rewarding you for your consolation of my humble self with the real and great gladness of the Spirit. For I was indeed downcast in soul when I saw in a great multitude the almost brutish and unreasonable insensibility of the people, and the inveterate and ineradicable unsatisfactoriness of their leaders. But I saw your letter; I saw the treasure of love which it contained; then I knew that He Who ordains all our lives had made some sweet consolation shine on me in the bitterness of my life. I therefore salute your holiness in return, and exhort you, as is my wont, not to cease to pray for my unhappy life, that I may never, drowned in the unrealities of this world, forget God, “who raiseth up the poor out of the dust;” that I may never be lifted up with pride and fall into the condemnation of the devil; that I may never be found by the Lord neglectful of my stewardship and asleep; never discharging it amiss, and wounding the conscience of my fellow-servants; and, never companying with the drunken, suffer the pains threatened in God’s just judgment against wicked stewards. I beseech you, therefore, in all your prayers to pray God that I may be watchful in all things; that I may be no shame or disgrace to the name of Christ, in the revelation of the secrets of my heart, in the great day of the appearing of our Saviour Jesus Christ.
2. Know then that I am expecting to be summoned by the wickedness of the heretics to the court, in the name of peace. Learn too that on being so informed, this bishop wrote to me to hasten to Mesopotamia, and, after assembling together those who in that country are of like sentiments with us, and are strengthening the state of the Church, to travel in their company to the emperor. But perhaps my health will not be good enough to allow me to undertake a journey in the winter. Indeed, hitherto I have not thought the matter pressing, unless you advise it. I shall therefore await your counsel that my mind may be made up. Lose no time then, I beg you, in making known to me, by means of one of our trusty brethren, what course seems best to the divinely guided intelligence of your excellency.

## Footnotes

* ↑ Placed in 375.
* ↑ Ps. cxiii. 7.
* ↑ cf. 1 Tim. iii. 6.
* ↑ cf. 1 Cor. viii. 12.
* ↑ Maran (Vit. Bas. vi) conjectures this bishop to be Meletius, and refers to the beginning of Letter ccxvi. with an expression of astonishment that Tillemont should refer this letter to the year 373.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 216

Letter CCXVI.
To Meletius, bishop of Antioch.
Many other journeys have taken me from home. I have been as far as Pisidia to settle the matters concerning the brethren in Isauria in concert with the Pisidian bishops. Thence I journeyed into Pontus, for Eustathius had caused no small disturbance at Dazimon, and had caused there a considerable secession from our church. I even went as far as the home of my brother Peter, and, as this is not far from Neocæsarea, there was occasion of considerable trouble to the Neocæsareans, and of much rudeness to myself. Some men fled when no one was in pursuit. And I was supposed to be intruding uninvited, simply to get compliments from the folk there. As soon as I got home, after contracting a severe illness from the bad weather and my anxieties, I straightway received a letter from the East to tell me that Paulinus had had certain letters from the West addressed to him, in acknowledgement of a sort of higher claim; and that the Antiochene rebels were vastly elated by them, and were next preparing a form of creed, and offering to make its terms a condition of union with our Church. Besides all this it was reported to me that they had seduced to their faction that most excellent man Terentius. I wrote to him at once as forcibly as I could, to induce him to pause; and I tried to point out their disingenuousness.

## Footnotes

* ↑ Placed in 375.
* ↑ On this word other the Ben. note grounds the argument that Meletius had proposed a journey which Basil had not undertaken, and hence that the unnamed bishop of Letter ccxiii. is Meletius; and further that the fact of the bishop not being named in ccxiii., and the obscurity of this and of other letters, may indicate the writer’s hesitation to put particulars in his letters which might be more discreetly left to be conveyed by word of mouth.
* ↑ i.e. the settlement on the Iris, where Peter had succeeded Basil as Head.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 218

Letter CCXVIII.
To Amphilochius, bishop of Iconium.
Brother Ælianus has himself completed the business concerning which he came, and has stood in need of no aid from me. I owe him, however, double thanks, both for bringing me a letter from your reverence and for affording me an opportunity of writing to you. By him, therefore, I salute your true and unfeigned love, and beseech you to pray for me more than ever now, when I stand in such need of the aid of your prayers. My health has suffered terribly from the journey to Pontus and my sickness is unendurable. One thing I have long been anxious to make known to you. I do not mean to say that I have been so affected by any other cause as to forget it, but now I wish to put you in mind to send some good man into Lycia, to enquire who are of the right faith, for peradventure they ought not to be neglected, if indeed the report is true, which has been brought to me by a pious traveller from thence, that they have become altogether alienated from the opinion of the Asiani and wish to embrace communion with us. If any one is to go let him enquire at Corydala for Alexander, the late monk, the bishop; at Limyra for Diotimus, and at Myra for Tatianus, Polemo, and Macarius presbyters; at Patara for Eudemus, the bishop; at Telmessus for Hilarius, the bishop; at Phelus for Lallianus, the bishop. Of these and of more besides I have been informed that they are sound in the faith, and I have been grateful to God that even any in the Asian region should be clear of the heretic’s pest. If, then, it be possible, let us in the meanwhile make personal enquiry about them. When we have obtained information I am for writing a letter, and am anxious to invite one of them to meet me. God grant that all may go well with that Church at Iconium, which is so dear to me. Through you I salute all the honourable clergy and all who are associated with your reverence.

## Footnotes

* ↑ Placed in 375.
* ↑ i.e.the inhabitants of the Roman province of Asia. cf. Acts xx. 4. Ασιανοὶ δὲ Τυχικὸς καὶ Τρόφιμος.
* ↑ Corydalla, now Hadginella, is on the road between Lystra and Patara. There are ruins of a theatre. cf. Plin. v. 25.
* ↑ Now Phineka.
* ↑ So the Ben. ed. Other readings are ἐν Κύροις and ἐν Νύροις. On Myra cf. Acts xxvii. 5, on which Conybeare and Howson refer to Fellows’ Asia Minor, p. 194 and Spratt and Forbes’s Lycia.
* ↑ Afterwards bishop of Myra, and as such at Constantinople 381, Labbe 1, 665.
* ↑ cf. Acts xxi. 1.
* ↑ At Constantinople in 381.
* ↑ Now Macri, where the ruins are remarkable.
# Nicene and Post-Nicene Fathers: Series II/Volume I

See Nicene and Post-Nicene Fathers: Series II for details of authorship.

## Contents

* Title Page
* Preface
* Church History of Eusebius
** Title Page
** Preface
** Prolegomena
** Testimonies of the Ancients in Favor of Eusebius
** Testimonies of the Ancients Against Eusebius
** Book I
** Book II
** Book III
** Book IV
** Book V
** Book VI
** Book VII
** Book VIII
** Martyrs of Palestine
** Book IX
** Book X
** Notes and table
* Constantine
** Title Page
** Preface
** Prolegomena
** Special Prolegomena
** The Life of Constantine
** The Oration of Constantine
** The Oration of Eusebius
* Indexes [not included]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series I/Volume XIV/On the Gospel of John/Title Page

the homilies of St. john Chrysostom
archbishop of constantinople,
on the
gospel of st. john
The Oxford Translation Edited, with Additional Notes, by
rev. philip schaff, d.d., ll.d.
# Nicene and Post-Nicene Fathers: Series I/Volume XIV/Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME XIV
SAINT CHRYSOSTOM:
HOMILIES ON THE GOSPEL OF ST. JOHN
AND
THE EPISTLE TO THE HEBREWS.
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
# Nicene and Post-Nicene Fathers: Series II

* information about this edition.
* sister projects: Wikidata item.
The Nicene and Post-Nicene Fathers is a set of books containing translations of early Christian writings into English. It was published in 1885. Like the Ante-Nicene Fathers series it was produced by pirating earlier translations commissioned and issued in the United Kingdom, often by the Edinburgh firm of T. & T. Clark, but also using material from the Oxford Movement series of the Library of the Fathers.
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This collection was preceded by Ante-Nicene Fathers and Nicene and Post-Nicene Fathers: Series I.
* Volume I: Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
* Volume II: Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
* Volume III: Theodoret, Jerome and Gennadius, Rufinus and Jerome
* Volume IV: Athanasius: Select Writings and Letters
* Volume V: Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
* Volume VI: Jerome: Letters and Select Works
* Volume VII: Cyril of Jerusalem, Gregory Nazianzen
* Volume VIII: Basil: Letters and Select Works
* Volume IX: Hilary of Poitiers, John of Damascus
* Volume X: Ambrose: Select Works and Letters
* Volume XI: Sulpitius Severus, Vincent of Lerins, John Cassian
* Volume XII: Leo the Great, Gregory the Great
* Volume XIII: Gregory the Great II, Ephriam Syrus, Aphrahat
* Volume XIV: The Seven Ecumenical Councils
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius/Book I
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
# Nicene and Post-Nicene Fathers: Series II/Volume I/Church History of Eusebius
## Contents

* Title Page
* Preface
* Prolegomena
* Testimonies of the Ancients in Favor of Eusebius
* Testimonies of the Ancients Against Eusebius
* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
* Book VIII
* Martyrs of Palestine
* Book IX
* Book X
* Notes and table
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On the Grace of Christ/Chapter 35

Chapter 35 [XXXII.]—Pelagius Believes that Infants Have No Sin to Be Remitted in Baptism.
But Pelagius would have the reader pass from this letter to the book which states his belief. This he has made mention of to yourselves, and in it he has discoursed a good deal on points about which no question was raised as to his views. Let us, however, look simply at the subjects about which our own controversy with them is concerned. Having, then terminated a discussion which he had conducted to his heart’s content,—from the Unity of the Trinity to the resurrection of the flesh, on which nobody was questioning him,—he goes on to say: “We hold likewise one baptism, which we aver ought to be administered to infants in the same sacramental formula as it is to adults.” Well, now, you have yourselves affirmed that you heard him admit at least as much as this in your presence. What, however, is the use of his saying that the sacrament of baptism is administered to children “in the same words as it is to adults,” when our inquiry concerns the thing, not merely the words? It is a more important matter, that (as you write) with his own mouth he replied to your own question, that “infants receive baptism for the remission of sins.” For he did not say here, too, “in words of remission of sins,” but he acknowledged that they are baptized for the remission itself; and yet for all this, if you were to ask him what the sin is which he supposes to be remitted to them, he would contend that they had none whatever.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On the Grace of Christ/Chapter 3

Chapter 3 [III.]—Grace According to the Pelagians.
But why should we wonder at this? For the same Pelagius, who in the Proceedings of the episcopal synod unhesitatingly condemned those who say “that God’s grace and assistance are not given for single acts, but consist in free will, or in law and teaching,” upon which points we were apt to think that he had expended all his subterfuges; and who also condemned such as affirm that the grace of God is bestowed in proportion to our merits:—is proved, notwithstanding, to hold, in the books which he has published on the freedom of the will, and which he mentions in the letter he sent to Rome, no other sentiments than those which he seemingly condemned. For that grace and help of God, by which we are assisted in avoiding sin, he places either in nature and free will, or else in the gift of the law and teaching; the result of which of course is this, that whenever God helps a man, He must be supposed to help him to turn away from evil and do good, by revealing to him and teaching him what he ought to do, but not with the additional assistance of His co-operation and inspiration of love, that he may accomplish that which he had discovered it to be his duty to do.

## Footnotes

* ↑ See De Gestis Pelagii, c. 30.
* ↑ We have in these two clauses an explanation of the terms “law” and “teaching,” which Pelagius uses almost technically.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On the Grace of Christ/Chapter 32

Chapter 32.—Why the Pelagians Deemed Prayers to Be Necessary. The Letter Which Pelagius Despatched to Pope Innocent with an Exposition of His Belief.
Now I will say nothing at present about the works of Cœlestius, or those tracts of his which he produced in those ecclesiastical proceedings, copies of the whole of which we have taken care to send to you, along with another letter which we deemed it necessary to add. If you carefully examine all these documents, you will observe that he does not posit the grace of God, which helps us whether to avoid evil or to do good, beyond the natural choice of the will, but only in the law and teaching. Thus he even asserts that their very prayers are necessary for the purpose of showing men what to desire and love. All these documents, however, I may omit further notice of at present; for Pelagius himself has lately forwarded to Rome both a letter and an exposition of his belief, addressing it to Pope Innocent, of blessed memory, of whose death he was ignorant. Now in this letter he says that “there are certain subjects about which some men are trying to vilify him. One of these is, that he refuses to infants the sacrament of baptism, and promises the kingdom of heaven to some, independently of Christ’s redemption. Another of them is, that he so speaks of man’s ability to avoid sin as to exclude God’s help, and so strongly confides in free will that he repudiates the help of divine grace.” Now, as touching the perverted opinion he holds about the baptism of infants (although he allows that it ought to be administered to them), in opposition to the Christian faith and catholic truth, this is not the place for us to enter on an accurate discussion, for we must now complete our treatise on the assistance of grace, which is the subject we undertook. Let us see what answer he makes out of this very letter to the objection which he has proposed concerning this matter. Omitting his invidious complaints about his opponents, we approach the subject before us; and find him expressing himself as follows.

## Footnotes

* ↑ Augustin again mentions a short treatise by Cœlestius produced by him at Rome in some proceedings of the church there, below, in ch. 36 (xxxiii.), and also in his work De Peccato Originali, chs. 2 and 5 (ii., v.), etc. Those acts of the Roman church were drawn up (as Augustin testifies in his Contra duas Epistolas Pelagianorum, ii. 3, “when Cœlestius was present to answer charges laid against him”) in the time of Pope Zosimus, A.D. 417.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Grace of Christ, and on Original Sin/On the Grace of Christ/Chapter 27

Chapter 27 [XXVI.]—What True Grace Is, and Wherefore Given. Merits Do Not Precede Grace.
Now even Pelagius should frankly confess that this grace is plainly set forth in the inspired Scriptures; nor should he with shameless effrontery hide the fact that he has too long opposed it, but admit it with salutary regret; so that the holy Church may cease to be harassed by his stubborn persistence, and rather rejoice in his sincere conversion. Let him distinguish between knowledge and love, as they ought to be distinguished; because “knowledge puffeth up, but love edifieth.” And then knowledge no longer puffeth up when love builds up. And inasmuch as each is the gift of God (although one is less, and the other greater), he must not extol our righteousness above the praise which is due to Him who justifies us, in such a way as to assign to the lesser of these two gifts the help of divine grace, and to claim the greater one for the human will. And should he consent that we receive love from the grace of God, he must not suppose that any merits of our own preceded our reception of the gift. For what merits could we possibly have had at the time when we loved not God? In order, indeed, that we might receive that love whereby we might love, we were loved while as yet we had no love ourselves. This the Apostle John most expressly declares: “Not that we loved God,” says he, “but that He loved us;” and again, “We love Him, because He first loved us.” Most excellently and truly spoken! For we could not have wherewithal to love Him, unless we received it from Him in His first loving us. And what good could we possibly do if we possessed no love? Or how could we help doing good if we have love? For although God’s commandment appears sometimes to be kept by those who do not love Him, but only fear Him; yet where there is no love, no good work is imputed, nor is there any good work, rightly so called; because “whatsoever is not of faith is sin,” and “faith worketh by love.” Hence also that grace of God, whereby “His love is shed abroad in our hearts through the Holy Ghost, which is given unto us,” must be so confessed by the man who would make a true confession, as to show his undoubting belief that nothing whatever in the way of goodness pertaining to godliness and real holiness can be accomplished without it. Not after the fashion of him who clearly enough shows us what he thinks of it when he says, that “grace is bestowed in order that what God commands may be the more easily fulfilled;” which of course means, that even without grace God’s commandments may, although less easily, yet actually, be accomplished.

## Footnotes

* ↑ 1 Cor. viii. 1.
* ↑ 1 John iv. 10.
* ↑ 1 John iv. 19.
* ↑ Rom. xiv. 23.
* ↑ Gal. v. 6.
* ↑ Rom. v. 5.