If we are sheep
From a homily on Matthew by Saint JOHN CHRYSOSTOM Archbishop of Constantinople, and Doctor of the Church (A.D. 344-407)
If we are sheep, we overcome, if wolves, we are overcome
As long as we are sheep, we overcome and, though surrounded by countless wolves, we emerge victorious; but if we turn into wolves, we are overcome, for we lose the shepherd’s help. He, after all, feeds the sheep not wolves, and will abandon you if you do not let him show his power in you.
What he says is this: “Do not be upset that, as I send you out among the wolves, I bid you be as sheep and doves. I could have managed things quite differently and sent you, not to suffer evil nor to yield like sheep to the wolves, but to be fiercer than lions. but the way I have chosen is right. It will bring you greater praise and at the same time manifest my power.” That is what he told Paul: My grace is enough for you, for in weakness my power is made perfect. “I intend,” he says, “to deal the same way with you.” For, when he says, I am sending you out like sheep, he implies: “But do not therefore lose heart, for I know and am certain that no one will be able to overcome you.”
The Lord, however, does want them to contribute something, lest everything seem to be the work of grace, and they seem to win their reward without deserving it. Therefore he adds: You must be clever as snakes and innocent as doves. But, they may object, what good is our cleverness amid so many dangers? How can we be clever when tossed about by so many waves? However great the cleverness of the sheep as he stands among the wolves – so may wolves! – what can it accomplish? However great the innocence of the dove, what good does it do him, with so many hawks swooping upon him? To all this I say: Cleverness and innocence admittedly do these irrational creatures no good, but they can help you greatly.
What cleverness is the Lord requiring here? The cleverness of a snake. A snake will surrender everything and will put up no great resistance even if its body is being cut in pieces, provided it can save its head. So you, the Lord is saying, must surrender everything but your faith: money, body, even life itself. For faith is the head and the root; keep that, and though you lose all else, you will get it back in abundance. The Lord therefore counseled the disciples to be not simply clever or innocent; rather he joined the two qualities so that they become a genuine virtue. He insisted on the cleverness of the snake so that deadly wounds might be avoided, and he insisted on the innocence of the dove so that revenge might not be taken on those who injure or lay traps for you. Cleverness is useless without innocence.
Do not believe that this precept is beyond you power. More than anyone else, the Lord knows the true natures of created things; he knows that moderation, not a fierce defense, beats back a fierce attack.
Source: The Liturgy of the Hours – Office of Readings About St. John Chrysostom (344-407)
Antioch was a capital city subject to the Roman emperor Theodosius I in 344, the year John Chrysostom was born. He was the only son of the chief commander of the Roman Imperial Army based in Syria. His mother was a Christian. Widowed at the age of 20, she never remarried but made the spiritual instruction of her children her highest priority.
Eloquence was the highest art form of the time and so John studied under the most famous orators of the age, He trained under the masters of science and literature and his advanced studies included philosophy and religion. His genius became apparent as he pleaded legal cases before the bar and at twenty, John was already famous.
His interests then turned away from the world of wealth and opportunity that was already his, and he began a serious study of Sacred Scripture.
Rejecting worldly ideas, he spent his time in prayer and silence while adopting austere penitential practices. He became aware that prayer was the great channel of heavenly graces and decided to dedicate himself entirely to God. He struggled to subdue every form of human weakness and personal vanity. To distance himself from earthly attachments, he slept on a hard floor and chose to wear a coarse gray coat.
He was called into church service by St. Meletius, Bishop of Antioch. For three years studied under his direction and engaged in many religious discussions with his friend St. Basil.
At 30, John went to live in the mountains near Antioch with a community of monks. They devoted all morning to prayer, pious reading, and meditating on Sacred Scripture. Their food was bread with a little salt; some added oil, and for those who were weak, a few herbs. No one ate before sunset. After the meal, conversation was allowed but only on spiritual topics. They always closed their night-prayers with a meditation on the last judgment to remain vigilant.
John lived this life for 5 years. Afterward, he lived another two years as a hermit dwelling in a cave. When dampness brought on ill health, he was forced to return to the Antioch. He was later ordained a priest and became the voice of the residing bishop in 386 at the age of 42. His preaching changed the whole face of the city. Later, he was named Bishop of Constantinople.
St. John Chrysostom was a master orator. After his death in the fifth century, he was surnamed “Chrysostom” or “Golden Mouth”. His profound exhortations were delivered power and eloquence. His crystal clear insights to the truth combined with his compelling logic left little room for opposition to his views. Today he is still considered one of the great spiritual orators of all time.
His sermons call those who will listen to a life of virtue, and he does it in a way that draws spontaneous assent. A pastor of a deep humility and love for the Church, the subtle boldness of his exhortations still inspire one live out a more devout spiritual life.