7. For let the best artificer be himself the critic of his own designs, and let his performances be determined to be good or poor, according as the mind which designed them gives sentence upon them. But let him not even consider the opinion, so erroneous and inartistic, of the outside world. Let, therefore, the man who undertakes the strain of teaching never give heed to the good opinion of the outside world, nor be dejected in soul on account of such persons; but laboring at his sermons so that he may please God, (For let this alone be his rule and determination, in discharging this best kind of workmanship, not acclamation, nor good opinions,) if, indeed, he be praised by men, let him not repudiate their applause, and when his hearers do not offer this, let him not seek it, let him not be grieved. For a sufficient consolation in his labors, and one greater than all, is when he is able to be conscious of arranging and ordering his teaching with a view to pleasing God.
8. For if he be first carried away with the desire for indiscriminate praise, he will reap no advantage from his labors, or from his power in preaching, for the mind being unable to bear the senseless censures of the multitude is dispirited, and casts aside all earnestness about preaching. Therefore it is especially necessary to be trained to be indifferent to all kinds of praise. For to know how to preach is not enough for the preservation of that power, if this be not added: and if any one would examine accurately the man who is destitute of this art, he will find that he needs to be indifferent to praise no less than the other, [198] for he will be forced to do many wrong things in placing himself under the control of popular opinion. For not having the energy to equal those who are in repute for the quality of their preaching, he will not refrain from forming ill designs against them, from envying them, and from blaming them without reason, and from many such discreditable practices, but will venture everything, even if it be needful to ruin his own soul, for the sake of bringing down their fame to the level of his own insignificance. And in addition to this, he will leave off his exertions about his work; a kind of numbness, as it were, spreading itself over his mind. For much toil, rewarded by scanty praise, is sufficient to cast down a man who cannot despise praise, and put him into a deep lethargy, since the husbandman even when he spends time over some sorry piece of land, and is forced to till a rock, quickly desists from his work, unless he is possessed of much earnestness about the matter, or has a fear of famine impending over him. For if they who are able to speak with considerable power, need such constant exercise for the preservation of their talent, he who collects no materials at all, but is forced in the midst of his efforts to meditate; what difficulty, what confusion, what trouble will he experience, in order that he may be able at great labor to collect a few ideas! and if any of those clergy who are under his authority, and who are placed in the inferior order, be able in that position to appear to better advantage than he; what a divine mind must he have, so as not to be seized with envy or cast down by despondency. For, for one to be placed in a station of higher dignity, and to be surpassed by his inferior in rank, and to bear this nobly, would not be the part of any ordinary mind, nor of such as my own, but of one as hard as adamant; and if, indeed, the man who is in greater repute be very forbearing and modest, the suffering becomes so much the more easily borne. But if he is bold and boastful and vainglorious, a daily death would be desirable for the other; he will so embitter his life, insulting him to his face, and laughing at him behind his back, wresting much of his authority from him, and wishing to be everything himself. But he is possessed of the greatest security, in all these circumstances, who has fluency in preaching, and the earnest attention of the multitude about him, and the affection of all those who are under his charge. Dost not thou know what a passion for sermons has burst in upon the minds of Christians now-a-days? and that they who practice themselves in preaching are in especial honor, not only among the heathen, but among them of the household of the faith? How then could any one bear such disgrace as to find that all are mute when he is preaching, and think that they are oppressed, and wait for the end of the sermon, as for some release from work; while they listen to another with eagerness though he preach long, and are sorry when he is about to conclude; and almost angry when it is his purpose to be silent. If these matters seem to thee to be small, and easily to be despised, it is because of thine inexperience. They are truly enough to quench zeal, and to paralyze the powers of the mind, unless a man withdraw himself from all human passions, and study to frame his conduct after the pattern of those incorporeal powers, who are neither pursued by envy, nor by longing for fame, nor by any other morbid feeling. If then there be any man so constituted as to be able to subdue this wild beast, so difficult to capture, so unconquerable, so fierce; that is to say, public fame, and to cut off its many heads, or rather to forbid their growth altogether; he will easily be able to repel these many violent assaults, and to enjoy a kind of quiet haven of rest. But he who has not freed himself from this monster, involves his soul in struggles of various kinds, and perpetual agitation, and the burden both of despondency and of other passions. But why need I detail the rest of these difficulties, which no one will be able to describe, or to learn unless he has had actual experience of them.
[191] Chrysostom's own sermons were often interrupted by applause, which he always severely reprimanded.
[192] Col. iv. 6.
[193] epistupsai, literally, to purse up the mouth, as at the taste of what is tart or sour.
[194] kakegoria--if kategoria be read, "accusation" will be the meaning.
[195] Sc. The unlearned.
[196] eilikrine--literally, so that the sunlight fails to discern a flaw in them.
[197] Another reading is mani<, infatuation.
[198] i.e., The skillful preacher.