Homilies on Romans — Homily 26

St. John Chrysostom

1. 0. Greeting

Rom. XIV. 14

I know, and am persuaded by (Gr. in) the Lord Jesus, that there is nothing unclean of itself, but to him that esteems anything to be unclean, to him it is unclean.

After first rebuking the person who judges his brother, and moving him to leave off this reproaching, he then explains himself further upon the doctrinal part, and instructs in a dispassionate tone the weaker sort, displaying in this case too a great deal of gentleness. For he does not say he shall be punished, nor anything of the sort, but merely disburdens him of his fears in the matter, and that with a view to his being more easily persuaded with what he tells him; and he says, I know, and am persuaded. And then to prevent any of those who did not trust him (or believe, τὥν οὐ πιστὥν ) saying, And what is it to us if you are persuaded? For you are no trustworthy evidence to be set in competition with so great a law, and with oracles brought down from above, he proceeds, in the Lord. That is, as having learned from Him, as having my confidence from Him. The judgment then is not one of the mind of man. What is it that you are persuaded of and know? Tell us. That there is nothing unclean of itself. By nature, he says, nothing is unclean but it becomes so by the spirit in which a man uses it. Therefore it becomes so to himself only, and not to all. For to him that esteems anything to be unclean, to him it is unclean. What then? Why not correct your brother, that he may think it not unclean? Why not with full authority call him away from this habit of mind and conception of things, that he may never make it common? My reason is, he says, I am afraid to grieve him. Wherefore he proceeds,

Ver. 15. But if your brother be grieved with your meat, now you do not walk charitably.

You see how far, for the present, he goes in affection for him, showing that he makes so great account of him, that with a view not to grieve him he does not venture even to enjoin things of great urgency, but by yieldingness would rather draw him to himself, and by charity. For even when he has freed him of his fears, he does not drag him and force him, but leaves him his own master. For keeping a person from meats is no such matter as overwhelming with grief. You see how much he insists upon charity. And this is because he is aware that it can do everything. And on this ground he makes somewhat larger demand upon them. For so far he says from its being proper for them to distress you at all, they ought even, if need be, not to hesitate at condescending to you. Whence he proceeds to say, Destroy not him with your meat, for whom Christ died. Or do you not value your brother enough even to purchase his salvation at the price of abstinence from meats? And yet Christ refused not to become a slave, nor yet to die for him; but thou dost not despise even food, that you may save him. And yet with it all Christ was not to gain all, yet still He died for all; so fulfilling His own part. But are you aware that b