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lovers of pleasure rather than lovers of God, as Paul says, and "whose god is their belly," for these God is not God; nor are those who turn the Eucharist into sumptuous feasts acceptable to the Apostle, making the sanctifying communion a pretext for much varied food and drink, to whom Paul says: "It is not the Lord's supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you? In this I do not commend you"; and he says that from this improper use concerning the holy food, temptations befall them, because they do not approach the holy thing in a holy way; "For this reason," he says, "many of you are weak and ill, and a number of you have fallen asleep.

But 18 if we judged ourselves, we would not be judged." For those who do not present a suitable body for the mingling with his body are liable for impiety toward the Lord, which he gave to us so that, being mingled with it, we might be mingled with the Holy Spirit, since it was for this reason altogether that the Word of God gave himself in a body and "became flesh" according to the evangelical voice, so that, since it is not possible for us to partake of him as Word, we might partake of him as flesh, making our own flesh kindred with the spiritual flesh and our spirit with his spirit according to our ability, so that we might be established as likenesses of Christ, having become temples of the Spirit, as the Apostle says: "You are the temple of God," and again: "Do you not know that your bodies are a temple of the Holy Spirit within you, which you have from God?" and through the mixing with the Spirit of Christ they become bodies and are to be treated "in holiness", these indeed being treated as members of Christ; "Do you not know," he says, "that your members are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? By no means."

19 The legislation therefore prescribed the preparation of the holy food in this way and in such symbols, having prescribed the prefiguration of that time "for our benefit"; and it says "head with the feet and the inner parts," signifying by "head" the beginning of the epiphany to mankind, and this was the first coming, and by "feet" the end, and this was the second coming, without which the first cannot be believed, since it did not fulfill all that had been prophesied; for which reason the Jews do not believe <because> the things of the glorious coming have not been fulfilled, thinking that he who came thus 20 was not the Christ. For this reason, having joined them, he said "head with the feet," that is, the first coming with the second, so that you might receive the Lord who was led "as a sheep to the slaughter" with dishonor and see him appearing as "a king with glory," both of which Isaiah the prophet foretold, and you might not demand the redemption of Jerusalem, but might later expect "The Deliverer will come from Zion; he will turn godlessness away from Jacob," as he saves the remnant of the people who are to turn to him, but at the first coming you might see the opposite fulfilled: "I have forsaken my house, I have abandoned my heritage" and "He delivered the wicked for his burial and the rich for his death."

21 Therefore, by saying "head with the feet," he forewarns the Jews that you should not separate the inglorious coming of the Lord from the glorious one, so that you may not be separated from communion with him by disbelieving; but he also says "with the inner parts." What is this? Do not be scandalized by what is seen, but also contemplate what is hidden; do not consider him equally a man with you, because he is "also a man" according to the body, but know him spiritually 22 and you will know the Father in him. For as long as you do not see what is within nor partake of the inner part, not yet Christ

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φιλήδονον οὐ φιλό θεον, ὡς ὁ Παῦλός φησι, καὶ "ὧν ὁ θεὸς ἡ κοιλία", τούτοις οὐκ ἔστι θεὸς ὁ θεός· οὐδὲ οἱ τὴν εὐχαριστίαν εἰς πολυτελεῖς εὐωχίας μετατιθέντες ἀπόδεκτοι παρὰ τῷ ἀποστόλῳ, βρώσεως πολλῆς καὶ ποικίλης καὶ πόσεως ὑπόθεσιν ποιούμενοι τὴν ἁγιαστικὴν κοινωνίαν, πρὸς οὓς ὁ Παῦλός φησι· "Οὐκ ἔστι κυριακὸν δεῖπνον φαγεῖν· ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. Μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν, ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καται σχύνετε τοῦς μὴ ἔχοντας· Τί εἴπω ὑμῖν; Ἐπαι νέσω ὑμᾶς; Ἐν τούτῳ οὐκ ἐπαινῶ"· φησὶ δὲ ἐκ ταύτης τῆς ἀνεπιτηδεύτου χρήσεως περὶ τὸ ἅγιον βρῶμα συμβαίνειν αὐτοῖς τοὺς πειρασμούς, ὅτι μὴ ἁγίως τῷ ἁγίῳ προσιᾶσι· "∆ιὰ τοῦτο" γὰρ "ἐν ὑμῖν" φησι "πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί.

Εἰ 18 δὲ ἑαυτοὺς ἐκρίνομεν, οὐκ ἂν ἐκρινόμεθα." Ἀσε βείας γὰρ ὑπεύθυνοι τῆς εἰς τὸν κύριον οἱ μὴ παρέχοντες ἐπιτήδειον τὸ σῶμα πρὸς τὴν ἀνάκρασιν τοῦ σώματος αὐτοῦ, ὅπερ ἡμῖν ἔδωκεν ἵνα πρὸς αὐτὸ κιρνάμενοι πρὸς τὸ πνεῦμα τὸ ἅγιον ἀνακιρνώμεθα, ἐπεὶ καὶ διὰ τοῦτο ὅλως εἰς σῶμα ἔδωκεν ἑαυτὸν ὁ τοῦ θεοῦ λόγος καὶ "σὰρξ ἐγένετο" κατὰ τὴν εὐαγγελικὴν φωνήν, ἵν' ἐπειδὴ μετάσχειν ὡς λόγου μὴ οἷόν τε ἡμῖν, ὡς σαρκὸς μετάσχωμεν αὐτοῦ, τῇ πνευματικῇ σαρκὶ τὴν ἡμετέραν οἰκειώσαντες καὶ τῷ πνεύματι τὸ πνεῦμα κατὰ δύναμιν, ὡς ἂν ὁμοιώματα Χριστοῦ κατασταίημεν, ναοὶ τοῦ πνεύματος γενόμενοι, καθά φησιν ὁ ἀπόστολος· "Ναοὶ τοῦ θεοῦ ἐστε", καὶ πάλιν· "Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ;" καὶ διὰ τῆς ἀναμίξεως τῆς πρὸς τὸ πνεῦμα τοῦ Χριστοῦ σώματα γίνεται καὶ περιέπειν "ἐν ἁγιασμῷ", ταῦτα δὴ περιέποντας ὡς μέλη Χριστοῦ· "Οὐκ οἴδατε" γάρ φησιν "ὅτι τὰ μέλη ὑμῶν μέλη Χριστοῦ ἐστιν; Ἆρα οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω πόρνης μέλη; Μὴ γένοιτο."

19 Τὴν μὲν οὖν σκευασίαν τῆς ἁγίας τροφῆς οὕτω καὶ ἐν τοιούτοις συμβόλοις διέταξεν ἡ νομοθεσία, "πρὸς τὸ" ἡμῖν "συμφέρον" διατάξασα τὴν τότε προτύπωσιν· "κεφαλὴν" δέ φησι "σὺν τοῖς ποσὶ καὶ τοῖς ἐντοσθίοις", κεφαλὴν μὲν αἰνιττόμενος τὴν ἀρχὴν τῆς εἰς τοὺς ἀνθρώπους ἐπιφανείας, αὕτη δὲ ἦν ἡ προτέρα παρουσία, πόδες δὲ τὸ τέλος, αὕτη δὲ ἦν ἡ δευτέρα παρουσία, ἧς ἄνευ τὴν προτέραν οὐκ ἔστι πιστεύεσθαι, ἐπεὶ μὴ πάντα τὰ προφητευθέντα ἐπλήρωσεν αὕτη· διόπερ οὐδὲ πιστεύουσιν Ἰουδαῖοι <διὰ> τὸ μὴ πεπληρῶσθαι τὰ τῆς ἐνδόξου παρουσίας, οὐκ εἶναι Χριστὸν οἰόμενοι τὸν οὕτω 20 παραγενόμενον. ∆ιὰ τοῦτο συμπλέξας εἶπε "κεφαλὴν σὺν τοῖς ποσί", τουτέστι τὴν προτέραν παρουσίαν μετὰ τῆς δευτέρας, ἵνα καὶ σὺν ἀδοξίᾳ "πρόβατον ἐπὶ σφαγὴν" ἀχθέντα δέξῃ τὸν Κύριον καὶ "βασιλέα μετὰ δόξης" φαινόμενον ἴδῃς, ἅπερ ἀμφότερα προεῖπεν Ἡσαίας ὁ προφήτης, καὶ μὴ τὴν λύτρωσιν τῆς Ἰερουσαλὴμ ἀπαιτήσῃς, ἀλλ' ὕστερον προσδοκήσῃς τὸ "Ἥξει ἐκ Σιὼν ὁ ῥυόμενος καὶ ἀποστρέψει ἀσεβεῖς ἀπὸ Ἰακώβ", σώζοντος αὐτοῦ τὸ ὑπόλοιπον τοῦ λαοῦ τὸ μέλλον ἐπ' αὐτὸν ἐπιστρέφειν, ἐπὶ δὲ τῆς προτέρας παρουσίας τοὐναντίον ἴδῃς πληρούμενον τὸ "Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου" καὶ τὸ "Παρέδωκε τοὺς ἀσεβεῖς ἀντὶ τῆς ταφῆς αὐτοῦ καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου".

21 "Κεφαλὴν" οὖν "σὺν τοῖς ποσὶ" λέγων προδιαμαρτύρεται τοῖς Ἰουδαίοις ὅτι τὴν ἄδοξον παρουσίαν τοῦ κυρίου μὴ χωρίσητε τῆς ἐνδόξου, ἵνα μὴ τῆς κοινωνίας χωρισθῆτε τῆς πρὸς αὐτὸν ἀπιστήσαντες· ἀλλὰ καὶ "σὺν τοῖς ἐντοσθιδίοις" φησί. Τί τοῦτό ἐστιν; Μὴ σκανδαλισθῆτε περὶ τὸ φαινόμενον, ἀλλὰ καὶ τὸ ἀπόκρυφον θεωρήσατε· μὴ ἄνθρωπον ἐπίσης ὑμῖν νομίσητε, διότι ἐστὶ "καὶ ἄνθρωπος" κατὰ σῶμα, ἀλλὰ γνῶτε πνευματικῶς 22 αὐτὸν καὶ γνώσεσθε ἐν αὐτῷ τὸν πατέρα. Ἕως γὰρ ἂν τὸ ἐντὸς μὴ ὁρᾷς μηδὲ μετέχῃς ἐντοσθιδίου, οὔπω Χριστὸν