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But what is the sapient argument of the unbelievers, when we go over all these particulars with them; the magnitude, the beauty of the creation, the prodigality, the munificence everywhere displayed? This very thing, say they, is the worst fault, that God has made the world so beautiful and so vast. For if He had not made it beautiful and vast, we should not have made a god of it; but now being struck with its grandeur, and marvelling at its beauty, we have thought it to be a deity.

But such an argument is good for nothing. For that neither the magnitude, nor beauty of the world is the cause of this impiety, but their own want of understanding, is what we are prepared to show, proved by the case of ourselves, who have never been so affected. Why then have we not made a deity of it? Do we not see it with the same eyes as themselves? Do we not enjoy the same advantage from the creation with themselves? Do we not possess the same soul? Have we not the same body? Do we not tread the same earth? How comes it that this beauty and magnitude has not persuaded us to think the same as they do? But this will be evident not from this proof only, but from another besides. For as a proof that it is not for its beauty they have made a deity of it, but by reason of their own folly, why do they adore the ape, the crocodile, the dog, and the vilest of animals? Truly, they became “vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools” (Romans 1:21-22).

Nevertheless, we will not frame our answer from these things only, but will also say something yet further. For God, foreseeing these things of old, destroyed, in His wisdom, this plea of theirs. On this account He made the world not only wonderful and vast, but also corruptible and perishable; and placed therein many evidences of its weakness; and what He did with respect to the Apostles, He did with respect to the whole world. What then did He with respect to the Apostles? Since they used to perform many great and astonishing signs and wonders, He suffered them constantly to be scourged, to be expelled, to inhabit the dungeon, to encounter bodily infirmities, to be in continual tribulations, lest the greatness of their miracles should make them to be accounted as gods among mankind. Therefore when He had bestowed so great favour upon them, He suffered their bodies to be mortal, and in many cases obnoxious to disease; and did not remove their infirmity, that He might give full proof of their nature. And this is not merely my assertion, but that of Paul himself, who says, “For though I would desire to glory, I shall not be a fool; but now I forbear, lest any man should think of me above that which he sees me to be, or that he hears of me” (2 Corinthians 12:6). And again, “But we have this treasure in earthen vessels” (2 Corinthians 4:7). But what is meant by earthen vessels? In this body, he means, which is mortal and perishable. For just as the earthen vessel is formed from clay and fire, so also the body of these saints being clay, and receiving the energy of the spiritual fire, becomes an earthen vessel. But for what reason was it thus constituted, and so great a treasure, and such a plentitude of graces entrusted to a mortal and corruptible body? That the excellency of the power may be of God, and not of us. For when you see the Apostles raising the dead, yet themselves sick, and unable to remove their own infirmities, you may clearly perceive, that the resurrection of the dead man was not effected by the power of him who raised him, but by the energy of the Spirit. For in proof, that they were frequently sick, hear what Paul says respecting Timothy, “Use a little wine for your stomach’s sake, and your frequent infirmities.” And again, of another he says, “But Trophimus I have left at Miletus sick” (2 Timothy 4:20). And writing to the Philippians, he said, “Epaphroditus was sick near unto death” (Philippians 2:25). For if, when this was the case, they accounted them to be gods, and prepared to do sacrifice unto them, saying, “The gods have come down to us in the likeness of men” (Acts 14:11); had such infirmities not existed, to what extent of impiety might not men have proceeded, when they beheld their miracles?

As then in this case, because of the greatness of these signs, He suffered their nature to remain in a state of infirmity, and permitted those repeated trials, in order that they might not be thought to be gods, thus likewise He did with respect to the creation, a thing nearly parallel to this. For He fashioned it beautiful and vast; but on the other hand corruptible.

By Saint John Chrysostom, On the Statutes (Homily 10)