Homily VII.

Matt. II. 4, 5.

“And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, in Bethlehem of Judæa.”

Seest thou how all things are done to convict the Jews? how, as long as He was out of their sight, the envy had not yet laid hold of them, and they rehearsed the testimonies of Him with truth; but when they saw the glory that arose from the miracles, a grudging spirit possessed them, and thenceforth they betrayed the truth.

However, the truth was exalted by all things, and strength was the more gathered for it even by its enemies. See for example in this very case, how wonderful and beyond expectation are the results secretly provided for.286   οκονομεται . For both the barbarians and the Jews do the same time alike learn something more of one another, and teach one another. Thus the Jews, for their part, heard from the wise men, that a star also had proclaimed Him in the land of the Persians; the wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets also had made known from a long time of old. And the ground287   i.e, Their assuming that the Christ should be born at that time.of their inquiry was made to both an occasion of setting forth clearer and more perfect instruction; and the enemies of the truth are compelled even against their will to read the writings in favor of the truth, and to interpret the prophecy; although not all of it. For having spoken of Bethlehem, and how that out of it He shall come that should rule Israel, they proceed not afterwards to add what follows, out of flattery to the king. And what was this? That “His goings forth are from of old, from everlasting.”

2. “But why,” one may say, “if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy?” Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation.288   ἐξ οκονομα.

And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter,289   ἀνεπτρωθη.and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place. For if the wise men, who came from Persia, were not ignorant of the place, much more might they, whose abode it was, acquaint themselves with these things.

He manifested Himself then from the beginning by many miracles, but when they would not see, He hid Himself for a while, to be again revealed from another more glorious beginning. For it was no longer the wise men, nor the star, but the Father from above that proclaimed Him at the streams of Jordan; and the Spirit likewise came upon Him, guiding that voice to the head of Him just baptized; and John, with all plainness of speech, cried out everywhere in Judæa, till inhabited and waste country alike were filled with that kind of doctrine; and the witness too of the miracles, and earth, and sea, and the whole creation, uttered in His behalf a distinct voice. But at the time of the birth, just so many things happened as were fitted quietly to mark out Him that was come. Thus, in order that the Jews might not say, “We know not when He was born, nor whereabouts,” both all these events in which the wise men were concerned were brought about by God’s providence, and the rest of the things which we have mentioned; so that they would have no excuse to plead, for not having inquired into that which had come to pass.

But mark also the exactness of the prophecy. For it does not say, “He will abide” in Bethlehem, but “He will come out” thence. So that this too was a subject of prophecy, His being simply born there.

Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely “his goings forth” were not “from of old, from everlasting.”290   Micah v. 2. And how can that suit him which is said at the beginning, “Out of thee shall He come forth:” Zorobabel not having been born in Judæa, but in Babylon, whence also he was called Zorobabel,291   St. Jerome, de Nom. Hebr. t. 3, 77, ed. Venet. 1767. “Zorobabel, ‘princeps vel magister Babylonis’, sive ‘aliena translatio,’ vel ‘ortus in Babylone.’”because he had his origin there? And as many as know the Syrians’ language know what I say.

And together with what hath been said, all the time also since these things is sufficient to establish the testimony. For what saith he? “Thou art not the least among the princes of Judah,” and he adds the cause of the pre-eminence, saying, “out of thee shall He come.” But no one else hath made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, “Thou art not the least among the princes of Judah;” that is, among the heads of tribes. By which expression he comprehended even Jerusalem.292   i.e. He made Bethlehem so far greater than Jerusalem: because “not the least” seems here equivalent to “the greatest.” But not even so have they given heed, although the advantage passes on to themselves. Yea, and because of this the prophets at the beginning discourse nowhere so much of His dignity, as touching the benefit which accrued to them by Him. For so, when the Virgin was bearing the child, he saith, “Thou shalt call His name Jesus;”293   Matt. i. 21.and he gives the reason saying, “for He shall save His people from their sins.” And the wise men too said not, “Where is the Son of God?” but “He that is born King of the Jews.” And here again it is not affirmed, “Out of thee shall come forth” the Son of God, but “a Governor, that shall feed my people Israel.”294   [The R.V. renders more accurately: “Which shall be shepherd of my people Israel.”—R.] For it was needful to converse with them at first, setting out in a tone of very exceeding condescension, lest they should be offended; and to preach what related to their salvation in particular, that hereby they might be the rather won over. At any rate, all the testimonies that are first cited, and for which it was the season immediately at the time of the birth, say nothing great, nor lofty concerning Him, nor such as those subsequent to the manifestation of the miracles; for these discourse more distinctly concerning His dignity. For instance, when after many miracles children were singing hymns unto Him, hear what saith the prophet, “Out of the mouth of babes and sucklings Thou hast perfected praise.”295   Matt. xxi. 16; Ps. viii. 2. And again, “I will consider the Heavens, the works of Thy fingers;” which signifies Him to be Maker of the universe. And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, “The Lord said unto my Lord, Sit Thou on my right hand.”296   Ps. cx. 1; Acts ii. 34. And Isaiah too saith, “He that riseth up to rule over the Gentiles, in Him shall the Gentiles trust.”297   Isa. xi. 10; Rom. xv. 12. [The latter passage also follows the LXX. The word “trust” should be changed to “hope,” as in R.V., Rom. xv. 12.—R.]

But how saith he that Bethlehem is “not the least among the princes of Judah?” for not in Palestine alone, but in the whole world, the village hath become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, “He shall feed my people Israel.” And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He hath to say touching the Gentiles.

But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, saith, “For they are not all Israel, which are of Israel,”298   Rom. ix. 6.but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time was come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end.

3. “Then Herod, when he had privily called the wise men, inquired of them diligently299   [R.V. “learned of them carefully” (ἠκρβωσεν παρ ατν). “Diligently” is from the Vulgate.—R.]what time the star appeared:”300   Matt. ii. 7.

Attempting to slay that which was born,—an act of extreme idiotcy301   ἀνοα. [Rendered “folly,” “extreme folly,” etc., below.—R.]not of madness only; since what had been said and done was enough to have withholden him from any such attempt. For those occurrences were not after the manner of man. A star, I mean, calling the wise men from on high; and barbarians making so long a pilgrimage, to worship Him that lay in swaddling clothes and a manger; and prophets too from of old, proclaiming beforehand all this;—these and all the rest were more than human events: but nevertheless, none of these things restrained him. For such a thing is wickedness. It falls foul of itself, and is ever attempting impossibilities. And mark his utter folly. If on the one hand he believed the prophecy, and accounted it to be unchangeable, it was quite clear that he was attempting impossibilities; if again he disbelieved, and did not expect that those sayings would come to pass, he need not have been in fear and alarm, nor have formed any plot on that behalf. So that in either way his craft was superfluous.

And this too came of the utmost folly, to think that the wise men would make more account of him than of the Child that was born, for the sake of which they had come so long a journey. For if, before they saw, they were so inflamed with longing for Him; after they had seen with their eyes, and been confirmed by the prophecy, how hoped he to persuade them to betray the young Child to him?

Nevertheless, many as were the reasons to withhold him, he made the attempt; and having “privily called the wise men, he inquired of them.”302   [ἐπυνθνετο παρ ατν, a paraphrase of the New Testament passage, a trace of which appears in the A.V.—R.] Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who was come for the deliverance of their nation. On account of this he both calls them privily, and seeks the time not of the Child, but of the star: thereby marking out the object of his chase so as to include far more than it.303   ἐκ πολλ τ περιουσα τιθε τ θραμα. Comp. Viger. de Idiotism. Græc. ix. 3, 3. [“Marking his prey out of great superfluity,” is the more literal rendering. The sense seems to be, “including more than was necessary that he might certainly include his prey.”—R.] For the star, I think, must have appeared a long time before. It was a long time which the wise men had to spend on their journey. In order, therefore, that they might present themselves just after His birth (it being meet for Him to be worshipped in His very swaddling clothes, that the marvellous and strange nature of the thing might appear), the star, a long time before, makes itself visible. Whereas if at the moment of His birth in Palestine, and not before, it had been seen by them in the East, they, consuming a long time in their journey, would not have seen Him in swaddling clothes on their arrival. As to his slaying the children “from two years old and under,” let us not marvel; for his wrath and dread, for the sake of a fuller security, added very much to the time, so that not one might escape.

Having therefore called them, he saith, “Go and search diligently304   [“Search out carefully,” R.V. The Greek text of the New Testament is accurately cited.—R.]for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also.”305   Matt. ii. 8.

Seest thou his extreme folly? Why, if thou sayest these things in sincerity, wherefore dost thou inquire privily? But if intending to plot against Him, how is it thou dost not perceive, that from the fact of their being asked secretly the wise men will be able to perceive thy craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than any thing.

And he said not, “go and learn concerning the King,” but “concerning the young Child;” for he could not even endure to call Him by the name of His dominion.

4. But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind.

“And, lo! the star, which they saw in the east, went before them.”306   Matt. ii. 9.

For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies307   Some mss. read “the Jews.”for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people308   [δμο. The translation is somewhat obscure, throughout the entire sentence.—R.]of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too thou mightest learn, that this was not one of the ordinary stars, for there is not so much as one star that hath this nature. And it not merely moved, but “went before them,” drawing and guiding them on in mid-day.

“But what need of this star any more,” one may ask, “when the place was ascertained?” In order that the Child also might be seen. For there was not anything to make Him manifest, since the house was not conspicuous, neither was His mother glorious, or distinguished. There was need then of the star, to set them by the place. Wherefore it re-appears on their coming out of Jerusalem, and stays not, before it hath reached the manger.

And marvel was linked on to marvel; for both were strange things, as well the magi worshipping, as the star going before them; and enough to attract even such as were made all of stone. For if the wise men had said, they had heard prophets say these things, or that angels had discoursed with them in private, they might have been disbelieved; but now, when the vision of the star appeared on high, even they that were exceeding shameless had their mouths stopped.

Moreover, the star, when it stood over the young Child, stayed its course again: which thing itself also was of a greater power than belongs to a star, now to hide itself, now to appear, and having appeared to stand still. Hence they too received an increase of faith. For this cause they rejoiced also, that they had found what they were seeking, that they had proved messengers of truth, that not without fruit had they come so great a journey; so great a longing (so to speak) had they for Christ. For first it came and stood over His very head, showing that what is born is Divine; next standing there, it leads them to worship Him; being not simply barbarians, but the wiser sort amongst them.

Seest thou, with how great fitness the star appeared? Why; because even after the prophecy, and after the interpretation of the chief priests and scribes, they still had their minds turned towards it.

5. Shame upon Marcion, shame upon Paul of Samosata,309   Because Marcion denied Christ’s human nature, Paul His Divinity. See Epiph. Hær. 22 and 65.for refusing to see what those wise men saw,—the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, whilst they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation.

“But how was it,” one may ask, “that not at the beginning, but afterwards, He said, ‘Go ye, and make disciples of all nations’”? Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented310   [That is “preceded;” comp. 1 Thess. iv. 15 (R.V.) where the same Greek word occurs, which is rendered “prevent” in the A.V.—R.]them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: “It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles.”311   Acts xiii. 46. For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.

6. Let us then also follow the magi, let us separate ourselves from our barbarian customs, and make our distance therefrom great, that we may see Christ, since they too, had they not been far from their own country, would have missed seeing Him. Let us depart from the things of earth. For so the wise men, while they were in Persia, saw but the star, but after they had departed from Persia, they beheld the Sun of Righteousness. Or rather, they would not have seen so much as the star, unless they had readily risen up from thence. Let us then also rise up; though all men be troubled, let us run to the house of the young Child; though kings, though nations, though tyrants interrupt this our path, let not our desire pass away. For so shall we thoroughly repel all the dangers that beset us. Since these too, except they had seen the young Child, would not have escaped their danger from the king. Before seeing the young Child, fears and dangers and troubles pressed upon them from every side; but after the adoration, it is calm and security; and no longer a star but an angel receives them, having become priests from the act of adoration; for we see that they offered gifts also.

Do thou therefore likewise leave the Jewish people, the troubled city, the blood-thirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the312   Acts xiii. 46.house of the spiritual Bread.313   Bethlehem signifies, in Hebrew, “the house of bread.” For though thou be a shepherd, and come hither, thou wilt behold the young Child in an inn: though thou be a king, and approach not here, thy purple robe will profit thee nothing; though thou be one of the wise men, this will be no hindrance to thee; only let thy coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.

But take heed that thou be not like Herod, and say, “that I may come and worship Him,” and when thou art come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one “shall be guilty of the Body and Blood of the Lord.”314   1 Cor. xi. 27. Yes; for they have in themselves the tyrant who is grieved at Christ’s kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary.

And let us cast everything out of our hands when we are to worship; though it be gold that we have, let us offer it unto him and not bury it. For if those barbarians then offered it for honor, what will become of thee, not giving even to Him that hath need? If those men journeyed so far to see Him newly born, what sort of excuse wilt thou have, not going out of thy way one alley’s length, that thou mayest visit Him sick or in bonds? And yet when they are sick or in bonds, even our enemies have our pity; thine is denied even to thy Benefactor and Lord. And they offered gold, thou hardly givest bread. They saw the star and were glad, thou, seeing Christ Himself a stranger and naked, art not moved.

For which of you, for Christ’s sake, hath made so long a pilgrimage, you that have received countless benefits, as these barbarians, or rather, these wiser than the wisest philosophers? And why say I, so long a journey? Nay, many of our women are so delicate, that they go not over so much as one crossing of the streets to behold Him on the spiritual manger,315   Or, “Spiritual Table.” Savile.unless they can have mules to draw them. And others being able to walk, yet prefer to their attendance here, some a crowd of worldly business, some the theatres. Whereas the barbarians accomplished so great a journey for His sake, before seeing Him; thou not even after thou hast seen Him dost emulate them, but forsakest Him after seeing Him, and runnest to see the stage player. (For I touch again on the same subjects, as I did also of late.316   See Hom. vi. 10.) And seeing Christ lying in the manger, thou leavest Him, that thou mayest see women on the stage.

7. What thunderbolts do not these things deserve? For tell me, if any one were to lead317   [εαγαγεν πηγγελλτο, “were promising to introduce.”—R.]thee into a palace, and show thee the king on his throne, wouldest thou indeed choose to see the theatre instead of those things? And yet even in the palace there is nothing to gain; but here a spiritual well of fire gushes up out of this table. And thou leavest this, and runnest down to the theatre, to see women swimming, and nature put to open dishonor, leaving Christ sitting by the well? Yes: for now, as of old, He sits down by the well, not discoursing to a Samaritan woman, but to a whole city. Or perchance now too with a Samaritan woman only. For neither now is any one with Him; but some with their bodies only, and some not even with these. But nevertheless, He retires not, but remains, and asks of us to drink, not water, but holiness, for “His holy things He gives unto the holy.”318   This expression, Τ για το γοι, “Holy Things for Holy Persons,” is used in the liturgies of St. Clement, St. James, St. Mark, St. Chrysostom, the Ethiopian liturgy, and that of Severus. For it is not water that He gives us from this fountain, but living blood; and it is indeed a symbol of death, but it is become the cause of life.

But thou, leaving the fountain of blood, the awful cup, goest thy way unto the fountain of the devil, to see a harlot swim, and to suffer shipwreck of the soul. For that water is a sea of lasciviousness, not drowning bodies, but working shipwreck of souls. And whereas she swims with naked body, thou beholding, art sunk into the deep of lasciviousness. For such is the devil’s net; it sinks, not them that go down into the water itself, but them that sit above more than such as wallow therein; and it chokes them more grievously than Pharaoh, who was of old sunk in the sea with his horses and his chariots. And if souls could but be seen, I could show you many floating on these waters, like the bodies of the Egyptians at that time. But what is still more grievous is this, that they even call such utter destruction a delight, and they term the sea of perdition a channel for a pleasure voyage.319   ἡδον εριπον. Yet surely one might easier pass over in safety the Ægean or the Tuscan sea, than this spectacle. For in the first place, through a whole night the devil preoccupies their souls with the expectation of it; then having shown them the expected object, he binds them at once, and makes them captives. For think not, because thou hast not been joined unto the harlot, thou art clean from the sin; for in the purpose of thine heart thou hast done it all. Since if thou be taken by lust, thou hast kindled the flame up higher; if thou feel nothing at what thou seest, thou deservest a heavier charge, for being a scandal to others, by encouraging them in these spectacles, and for polluting thine own eye-sight, and together with thine eye-sight, thy soul.

However, not merely to find fault, come let us devise a mode of correction too. What then will the mode be? I would commit you to your own wives, that they may instruct you. It is true, according to Paul’s law,320   1 Cor. xiv. 34, 35.you ought to be the teachers. But since that order is reversed by sin, and the body has come to be above, and the head beneath, let us even take this way.

But if thou art ashamed to have a woman for thy teacher, fly from sin, and thou wilt quickly be able to mount up on the throne which God hath given thee. Since so long as thou sinnest the Scripture sends thee not to a woman only, but even to things irrational, and those of the viler sort; yea, it is not ashamed to send thee who art honored with reason, as a disciple to the ant.321   Prov. vi. 6. Plainly this is no charge against the Scripture, but against them that so betray their own nobility of race. This then we will do likewise; and for the present we will commit thee to thy wife; but if thou despise her, we will send thee away to the school of the very brutes, and will point out to thee how many birds, fishes, four-footed beasts, and creeping things are found more honorable, and chaster than thou.

If now thou art ashamed, and dost blush at the comparison, mount up to thine own nobility, and fly the sea of hell, and the flood of fire, I mean the pool in the theatre. For this pool introduces to that sea, and kindles that abyss of flame. Since if “he that looketh on a woman to lust after her hath already committed adultery,”322   Matt. v. 28.he who is forced even to see her naked, how doth he not become ten thousandfold a captive? The flood in the days of Noah did not so utterly destroy the race of men as these swimming women drown all that are there with great disgrace. For as to that rain, though it wrought indeed a death of the body, yet did it repress the wickedness of the soul; but this hath the contrary effect; while the bodies remain, it destroys the soul. And ye, when there is a question of precedence, claim to take place of the whole word, forasmuch as our city first crowned itself with the name of Christian;323   Acts xi. 26. [More literally. “the name of the Christians,” indicating more directly the reference to the passage in Acts.—R.]but in the competition of chastity, ye are not ashamed to be behind the rudest cities.

8. “Well,” saith one, “and what dost thou require us to do? to occupy the mountains, and become monks?” Why it is this which makes me sigh, that ye think them alone to be properly concerned with decency and chastity; and yet assuredly Christ made His laws common to all. Thus, when He saith, “if any one look on a woman to lust after her,” He speaks not to the solitary, but to him also that hath a wife; since in fact that mount was at that time filled with all kinds of persons of that description. Form then in thy mind an image of that amphitheatre, and hate thou this, which is the devil’s. Neither do thou condemn the severity of my speech. For I neither “forbid to marry,”324   1 Tim. iv. 2.nor hinder thy taking pleasure; but I would have this be done in chastity, not with shame, and reproach, and imputations without end. I do not make it a law that you are to occupy the mountains and the deserts, but to be good and considerate and chaste, dwelling in the midst of the city. For in fact all our laws are common to the monks also, except marriage; yea rather, even with respect to this, Paul commands us to put ourselves altogether on a level with them; saying, “For the fashion of this world passeth away:” that “they that have wives be as though they had none.”325   1 Cor. vii. 31, 29.

“Wherefore” (so he speaks) “I do not bid you take possession of the summits of the mountains; it is true I could wish it, since the cities imitate the things that were done in Sodom; nevertheless, I do not enforce this. Abide, having house and children and wife; only do not insult thy wife, nor put thy children to shame, neither bring into thine house the infection from the theatre.” Hearest thou not Paul saying, “The husband hath not power of his own body, but the wife,”326   1 Cor. vii. 4.and setting down laws common to both? But thou, if thy wife be continually thrusting herself into a public assembly, art severe in blaming her; but thyself, spending whole days on public shows, thou dost not account worthy of blame. Yea, touching thy wife’s modesty thou art so strict as even to go beyond necessity or measure, and not to allow her so much as indispensable absences; but to thyself thou deemest all things lawful. Yet Paul allows thee not, who gives the wife likewise the same authority, for thus he speaks: “Let the husband render unto the wife due honor.”327   1 Cor. vii. 3. In our copies of the Greek Testament, and in the mss. of St. Chrysostom, here it is, ενοιαν, not τιμν. But Mr. Field writes τιμν, 1. from internal evidence; 2, from comparison of St. Chrysostom’s own Commentary on this place of St. Paul; and accounts for it by supposing that he quoted from memory, as often, and confused the verse with 1 Peter iii. 7. [The text in 1 Cor. vii. 3, according to most of the best Greek and Latin mss., is τν φειλν (R.V., “her duo”). The text and argument of Chrysostom indicate careless citation. The translator’s note was written before New Testament textual criticism had received any attention from more modern English divines.—R.] What sort of honor then is this, when thou insultest her in the chiefest things, and givest up her body to harlots (for thy body is hers); when thou bringest tumults and wars into thine house, when thou doest in the market place such things, as being related by thyself to thy wife at home, overwhelm her with shame, and put to shame also thy daughter if present, and more than them, surely, thyself? For thou must necessarily either be silent, or behave thyself so unseemly, that it would be just for thy very servants to be scourged for it. What plea then wilt thou have, I pray thee, beholding, as thou dost, with great eagerness, things which even to name is disgraceful; preferring to all sights these, which even to recount is intolerable?

Now then for a season, in order not to be too burdensome, I will here bring my discourse to an end. But if ye continue in the same courses, I will make the knife sharper, and the cut deeper; and I will not cease, till I have scattered the theatre of the devil, and so purified the assembly of the Church. For in this way we shall both be delivered from the present disgrace, and shall reap the fruit of the life to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

ΟΜΙΛΙΑ Ζʹ. Καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμ ματεῖς τοῦ λαοῦ, ἐπυνθάνετο παρ' αὐτῶν, ποῦ ὁ Χριστὸς γεννᾶται. Οἱ δὲ εἶπον αὐτῷ: Ἐν Βηθλεὲμ τῆς Ἰουδαίας. αʹ. Εἶδες ἅπαντα εἰς ἔλεγχον γινόμενα Ἰουδαϊκόν; Ἕως μὲν γὰρ αὐτὸν οὐκ ἐθεώρουν, οὐδὲ ὑπὸ τῆς βασκανίας ἡλίσκοντο, μετὰ ἀληθείας τὰς μαρτυρίας διηγόρευον: ἐπειδὴ δὲ εἶδον τὴν ἀπὸ τῶν θαυμάτων ἐγγινομένην δόξαν, ὑπὸ τοῦ φθόνου κατασχεθέντες λοιπὸν προὔδωκαν τὴν ἀλήθειαν. Ἀλλ' ἡ ἀλήθεια διὰ πάντων ᾔρετο, καὶ ὑπὸ τῶν ἐχθρῶν μειζόνως συνεκροτεῖτο. Ὅρα γοῦν καὶ ἐνταῦθα πῶς θαυμαστὰ καὶ παράδοξα οἰκονομεῖται πράγματα. Ὁμοῦ τε γὰρ καὶ μανθάνουσί τι πλέον παρ' ἀλλήλων, καὶ διδάσκουσιν ἀλλήλους, οἵ τε βάρβαροι καὶ οἱ Ἰουδαῖοι. Οἱ μὲν γὰρ Ἰουδαῖοι παρὰ τῶν μάγων ἤκουον, ὅτι καὶ ἀστὴρ αὐτὸν ἐπὶ τῆς Περσῶν ἐκήρυξε χώρας: οἱ δὲ μάγοι παρὰ τῶν Ἰουδαίων ἐμάνθανον, ὅτι τοῦτον, ὃν ὁ ἀστὴρ ἐκήρυξε, καὶ προφῆται πρὸ πολλῶν ἄνωθεν διηγόρευον χρόνων: καὶ τῆς ἐρωτήσεως ἡ ὑπόθεσις διδασκαλίας σαφεστέρας τε καὶ ἀκριβεστέρας ἑκατέροις ἀπόδειξις γέγονε: καὶ οἱ τῆς ἀληθείας ἐχθροὶ τὰ ὑπὲρ τῆς ἀληθείας καὶ ἄκοντες ἀναγκάζονται ἀναγινώσκειν γράμματα, καὶ τὴν προφητείαν ἑρμηνεύειν, εἰ καὶ μὴ πᾶσαν. Εἰπόντες γὰρ τὴν Βηθλεὲμ, καὶ ὅτι ἐξ αὐτῆς ἐξελεύσεται ὁ ποιμαίνων τὸν Ἰσραὴλ, λοιπὸν οὐκέτι προσέθηκαν τὸ ἑξῆς, κολακεύοντες τὸν βασιλέα. Τί δὲ τοῦτο ἦν; Ὅτι Αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ἐξ ἡμερῶν αἰῶνος. Καὶ τίνος ἕνεκεν, φησὶν, εἰ ἐκεῖθεν ἔμελλε παραγίνεσθαι, ἐν Ναζαρὲτ μετὰ τὸν τόκον διῆγε, καὶ συνεσκίαζε τὴν προφητείαν; Καὶ μὴν οὐ συνεσκίασεν, ἀλλὰ καὶ μᾶλλον ἐξεκάλυψε. Τὸ γὰρ, ἐκεῖ τῆς μητρὸς οἰκούσης διαπαντὸς, ἐνταῦθα γεννηθῆναι δείκνυσιν ἐξ οἰκονομίας τὸ πρᾶγμα γινόμενον. Διά τοι τοῦτο οὐδὲ εὐθέως τεχθεὶς ἐξῆλθεν ἐκεῖθεν, ἀλλ' ἐποίησεν ἡμέρας τεσσαράκοντα, τοῖς βουλομένοις περιεργάζεσθαι διδοὺς μετὰ ἀκριβείας ἐξετάζειν ἅπαντα. Καὶ γὰρ πολλὰ ἦν τὰ κινοῦντα πρὸς τὴν τοιαύτην ζήτησιν, εἴ γε προσέχειν ἐβούλοντο. Καὶ γὰρ ἐλθόντων τῶν μάγων, ἀνεπτερώθη πᾶσα ἡ πόλις, καὶ μετὰ τῆς πόλεως ὁ βασιλεὺς, καὶ ὁ προφήτης εἰς μέσον παρήγετο, καὶ δικαστήριον μέγιστον συνεκροτεῖτο, καὶ ἕτερα δὲ πλείονα γέγονεν αὐτόθι, ἅπερ ὁ Λουκᾶς μετὰ ἀκριβείας διηγεῖται ἅπαντα: οἷον τὰ κατὰ τὴν Ἄνναν, καὶ τὸν Συμεὼν, καὶ τὸν Ζαχαρίαν, καὶ τοὺς ἀγγέλους, καὶ τοὺς ποιμένας, ἅπερ ἅπαντα τοῖς προσέχουσιν ἱκανὰ ἦν παρασχεῖν ἀφορμὰς τὸ γεγενημένον εὑρεῖν. Εἰ γὰρ ἀπὸ Περσίδος ἐλθόντες οἱ μάγοι οὐκ ἠγνόησαν τὸν τόπον, πολλῷ μᾶλλον οἱ ἐκεῖ διατρίβοντες ταῦτα μαθεῖν ἠδύναντο. Ἔδειξε μὲν οὖν ἐξ ἀρχῆς ἑαυτὸν διὰ πολλῶν θαυμάτων: ἐπειδὴ δὲ οὐκ ἠθέλησαν ἰδεῖν, κρύψας τὸν μεταξὺ χρόνον ἑαυτὸν, πάλιν ἐξ ἑτέρας ἀπεκάλυψε λαμπροτέρας ἀρχῆς. Οὐδὲ γὰρ οἱ μάγοι λοιπὸν, οὐδὲ ὁ ἀστὴρ, ἀλλ' ὁ Πατὴρ ἄνωθεν ἐκήρυττεν ἐπὶ τῶν Ἰορδανείων ῥείθρων: καὶ τὸ Πνεῦμα δὲ ἐπεφοίτα, τὴν φωνὴν ἐκείνην ἕλκον ἐπὶ τὴν κεφαλὴν τοῦ βαπτιζομένου: καὶ Ἰωάννης μετὰ παῤῥησίας ἁπάσης πανταχοῦ τῆς Ἰουδαίας ἐβόα, τὴν οἰκουμένην, τὴν ἀοίκητον τῆς τοιαύτης διδασκαλίας πληρῶν: καὶ ἡ τῶν θαυμάτων δὲ μαρτυρία, καὶ γῆ, καὶ θάλαττα, καὶ ἡ κτίσις ἅπασα λαμπρὰν ὑπὲρ αὐτοῦ ἠφίει φωνήν. Παρὰ δὲ τὸν καιρὸν τῶν ὠδίνων τοσαῦτα ἐγίνετο, ὅσα εἰκὸς ἠρέμα δεῖξαι τὸν παραγεγονότα. Ἵνα γὰρ μὴ λέγωσιν οἱ Ἰουδαῖοι, ὅτι οὐκ ἴσμεν πότε ἐτέχθη, οὐδὲ ἐν ποίῳ χωρίῳ, τά τε κατὰ τοὺς μάγους πάντα ᾠκονομήθη, καὶ τὰ ἄλλα ἅπερ εἰρήκαμεν: ὥστε οὐδεμίαν αἰτίαν ἂν ἔχοιεν εἰπεῖν, μὴ ζητήσαντες τὸ γεγενημένον. βʹ. Σκόπει δὲ καὶ τῆς προφητείας τὴν ἀκρίβειαν. Οὐ γὰρ εἶπεν, ὅτι ἐν Βηθλεὲμ μενεῖ, ἀλλ', ἐξελεύσεται. Ὥστε καὶ τοῦτο προφητείας ἦν, τὸ γεννηθῆναι ἐκεῖ μόνον. Τινὲς δὲ αὐτῶν ἀναισχυντοῦντές φασι, περὶ τοῦ Ζοροβάβελ ταῦτα εἰρῆσθαι: καὶ πῶς ἂν ἔχοιεν λόγον; Οὐ γὰρ δὴ, αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ἐξ ἡμερῶν αἰῶνος. Πῶς δὲ τὸ ἐν ἀρχῇ λεχθὲν, ὅτι Ἐκ σοῦ ἐξελεύσεται, ἁρμόσειεν ἂν ἐκείνῳ; Οὐ γὰρ ἐν τῇ Ἰουδαίᾳ, ἀλλ' ἐν τῇ Βαβυλῶνι ἐτέχθη: ὅθεν καὶ Ζοροβάβελ ἐκλήθη, διὰ τὸ ἐκεῖ σπαρῆναι. Καὶ ὅσοι τὴν Σύρων ἴσασι γλῶτταν, ἴσασι τὸ λεγόμενον. Μετὰ δὲ τῶν εἰρημένων, καὶ ὁ μετὰ ταῦτα χρόνος ἅπας ἱκανὸς συστῆσαι τὴν μαρτυρίαν. Τί γάρ φησιν; Οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα: καὶ τὴν αἰτίαν προστίθησι τῆς περιφανείας, λέγων, ὅτι, ἐκ σοῦ ἐξελεύσεται. Οὐδεὶς δὲ ἕτερος λαμπρὸν καὶ περιφανὲς ἐκεῖνο τὸ χωρίον ἐποίησεν, ἀλλ' ἢ μόνος αὐτός. Μετὰ γοῦν τὸν τόκον ἐκεῖνον, ἀπὸ τῶν περάτων τῆς οἰκουμένης ἔρχονται ὀψόμενοι τὴν φάτνην καὶ τῆς καλύβης τὸν τόπον: ὅπερ ἄνωθεν ὁ προφήτης προανεφώνησε, λέγων: Οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα: τουτέστιν, ἐν τοῖς φυλάρχοις. Τοῦτο δὲ εἰπὼν καὶ τὴν Ἱερουσαλὴμ περιέλαβεν. Ἀλλ' οὐδὲ οὕτω προσεῖχον, καίτοι τῆς ὠφελείας εἰς αὐτοὺς διαβαινούσης. Καὶ γὰρ διὰ τοῦτο οὐδαμοῦ περὶ τῆς ἀξίας αὐτοῦ διαλέγονται οἱ προφῆται ἐν ἀρχῇ τοσοῦτον, ὅσον περὶ τῆς εὐεργεσίας τῆς παρ' αὐτοῦ γενομένης εἰς αὐτούς. Καὶ γὰρ ἡνίκα ἔτικτεν ἡ παρθένος: Καλέσεις, φησὶ, τὸ ὄνομα αὐτοῦ Ἰησοῦν: καὶ ἐπάγει λέγων: Αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Καὶ οἱ μάγοι δὲ οὐκ ἔλεγον, ποῦ ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, ἀλλ' Ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων. Καὶ ἐνταῦθα πάλιν οὐκ εἶπεν, ὅτι ἐκ σοῦ ἐξελεύσεται ὁ Υἱὸς τοῦ Θεοῦ: ἀλλ' Ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. Ἔδει γὰρ καὶ συγκαταβατικώτερον διαλέγεσθαι ἐν προοιμίοις, ἵνα μὴ σκανδαλίζωνται, καὶ τὰ περὶ τῆς σωτηρίας αὐτῶν κηρύττειν, ἵνα τούτῳ μᾶλλον ἐνάγωνται. Ὅσαι γοῦν πρῶται φέρονται μαρτυρίαι, καὶ ὧν εὐθέως παρὰ τὴν γέννησιν καιρὸς ἦν, οὐδὲν μέγα, οὐδὲ ὑψηλὸν περὶ αὐτοῦ λέγουσιν, οὐδὲ οἷον αἱ μετὰ τὴν τῶν σημείων ἐπίδειξιν: ἐκεῖναι γὰρ τρανότερον περὶ τῆς αὐτοῦ ἀξίας διαλέγονται. Ὅτε γοῦν μετὰ πολλὰ θαύματα παιδία ὕμνους εἰς αὐτὸν ᾖδον, ἄκουσον τί φησιν ὁ Προφήτης: Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον: καὶ πάλιν: Ὅτι ὄψομαι τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου: ὅπερ δημιουργὸν αὐτὸν δείκνυσι τοῦ παντὸς ὄντα. Καὶ ἡ μετὰ τὴν ἀνάληψιν δὲ παραχθεῖσα μαρτυρία τὸ πρὸς τὸν Πατέρα ὁμότιμον δηλοῖ: Εἶπε γὰρ, φησὶν, ὁ Κύριος τῷ Κυρίῳ μου: Κάθου ἐκ δεξιῶν μου. Καὶ ὁ Ἡσαΐας δέ φησιν, ὅτι: Ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ' αὐτῷ ἔθνη ἐλπιοῦσι. Πῶς δέ φησι τὴν Βηθλεὲμ ἐν τοῖς ἡγεμόσιν Ἰούδα οὐκ εἶναι ἐλαχίστην; οὐδὲ γὰρ ἐν Παλαιστίνῃ μόνον, ἀλλὰ καὶ ἐν τῇ οἰκουμένῃ πάσῃ περίβλεπτος γέγονεν ἡ κώμη. Ἀλλὰ τέως πρὸς Ἰουδαίους ὁ λόγος: διὸ καὶ ἐπήγαγε: Ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ: καίτοιγε τὴν οἰκουμένην ἐποίμανεν: ἀλλ', ὅπερ ἔφην, οὐ βούλεται σκανδαλίσαι τέως τὸν περὶ τῶν ἐθνῶν ἐκκαλύπτων λόγον. Καὶ πῶς οὐκ ἐποίμανε, φησὶ, τὸν λαὸν τὸν Ἰουδαϊκόν; Μάλιστα μὲν καὶ αὐτὸ γέγονε: τὸν γὰρ Ἰσραὴλ ἐνταῦθα εἰπὼν, τοὺς αὐτῷ πεπιστευκότας ἐξ Ἰουδαίων ᾐνίξατο. Καὶ τοῦτο ἑρμηνεύων ὁ Παῦλος ἔλεγεν: Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραὴλ, ἀλλ' ὅσοι διὰ πίστεως καὶ ἐπαγγελίας ἐγεννήθησαν. Εἰ δὲ μὴ πάντας ἐποίμανε, τοῦτο αὐτῶν ἔγκλημα καὶ κατηγορία. Δέον γὰρ αὐτοὺς προσκυνῆσαι μετὰ τῶν μάγων, καὶ δοξάσαι τὸν Θεὸν, ὅτι ἐπέστη καιρὸς τοιοῦτος, πάντα λύων αὐτῶν τὰ ἁμαρτήματα: καὶ γὰρ οὐδὲν περὶ δικαστηρίων ἤκουσαν, οὐδὲ εὐθυνῶν, ἀλλὰ περὶ ἡμέρου καὶ πράου ποιμένος: οἱ δὲ τοὐναντίον ποιοῦσι, καὶ ταράττονται, καὶ θορυβοῦσι, καὶ μυρίας μετὰ ταῦτα κατασκευάζουσιν ἐπιβουλάς. Τότε Ἡρώδης καλέσας λάθρα τοὺς μάγους, ἠκρίβωσε παρ' αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος: ἐπιχειρῶν ἀνελεῖν τὸ τεχθὲν, ὅπερ ἐσχάτης ἀνοίας ἦν, οὐχὶ μανίας μόνον. Καὶ γὰρ τὰ εἰρημένα καὶ τὰ γεγενημένα ἱκανὰ ἦν ἀποστῆσαι αὐτὸν πάσης τῆς τοιαύτης ἐπιχειρήσεως. Οὐδὲ γὰρ κατὰ ἄνθρωπον ἦν τὰ συμβάντα. Τὸ γὰρ ἀστέρα καλέσαι τοὺς μάγους ἄνωθεν, καὶ τὸ βαρβάρους ἄνδρας τοσαύτην ἀποδημίαν στείλασθαι, ὥστε προσκυνῆσαι τὸν ἐν σπαργάνοις καὶ φάτνῃ κείμενον, καὶ τὸ προφήτας δὲ ἄνωθεν ταῦτα πάντα προαναφωνεῖν, καὶ τὰ ἄλλα πάντα, μείζονα ἢ κατὰ ἄνθρωπον ἦν: ἀλλ' ὅμως οὐδὲν αὐτὸν τούτων κατεῖχε. γʹ. Τοιοῦτον γὰρ ἡ πονηρία: ἑαυτῇ περιπίπτει, καὶ ἀνηνύτοις ἀεὶ πράγμασιν ἐπιχειρεῖ. Σκόπει δὲ τὴν ἄνοιαν. Εἰ μὲν ἐπίστευε τῇ προφητείᾳ, καὶ ἀκίνητον αὐτὴν εἶναι ἐνόμιζεν, εὔδηλον ὅτι ἀδυνάτοις ἐπεχείρει πράγμασιν: εἰ δὲ ἠπίστει πάλιν, καὶ οὐ προσεδόκα ἐκβήσεσθαι τὰ λεγόμενα, δεδοικέναι καὶ φοβεῖσθαι οὐκ ἐχρῆν, οὐδὲ διὰ τοῦτο ἐπιβουλεύειν: ὥστε ἑκατέρωθεν περιττὸς ὁ δόλος ἦν. Καὶ τοῦτο δὲ ἀνοίας ἐσχάτης, τὸ νομίσαι τοὺς μάγους αὐτὸν προτιμήσειν τοῦ τεχθέντος, ὑπὲρ οὗ τοσαύτην ἦλθον ἀποδημίαν. Εἰ γὰρ πρὶν ἰδεῖν οὕτως ἦσαν ἐκκεκαυμένοι τῷ πόθῳ, μετὰ τὸ θεάσασθαι καὶ πιστωθῆναι παρὰ τῆς προφητείας, πῶς ἤλπιζεν αὐτοὺς πεῖσαι προδοῦναι τὸ παιδίον αὐτῷ; Ἀλλ' ὅμως καὶ τοσούτων ὄντων τῶν ἀπαγόντων αὐτὸν, ἐπεχείρει, Καὶ καλέσας λάθρα τοὺς μάγους, ἐπυνθάνετο παρ' αὐτῶν. Καὶ γὰρ ἐνόμιζεν Ἰουδαίους κήδεσθαι τοῦ παιδίου: καὶ οὐκ ἂν προσεδόκησεν εἰς τοῦτο μανίας ἐξολισθαίνειν αὐτοὺς, ὡς τὸν προστάτην καὶ Σωτῆρα, καὶ ἐπ' ἐλευθερίᾳ τοῦ ἔθνους παραγενόμενον βούλεσθαι ἐκδιδόναι τοῖς ἐχθροῖς. Διὰ τοῦτο καὶ λάθρα καλεῖ, καὶ ζητεῖ τὸν χρόνον, οὐ τοῦ παιδίου, ἀλλὰ τοῦ ἀστέρος, ἐκ πολλῆς τῆς περιουσίας τιθεὶς τὸ θήραμα. Καὶ γὰρ πρὸ πολλοῦ χρόνου δοκεῖ μοι ὁ ἀστὴρ φανῆναι. Ἐπειδὴ γὰρ πολὺν κατὰ τὴν ὁδοιπορίαν ἔμελλον ἀναλίσκειν οἱ μάγοι χρόνον, ἵνα εὐθέως ἐπιστῶσι τῷ τεχθέντι: ἔδει γὰρ ἐν αὐτοῖς προσκυνηθῆναι τοῖς σπαργάνοις αὐτὸν, ὥστε τὸ θαυμαστὸν καὶ παράδοξον φανῆναι τοῦ πράγματος, πρὸ πολλοῦ τοῦ χρόνου δείκνυσιν ἑαυτὸν ὁ ἀστήρ. Εἰ γὰρ ἡνίκα ἐτέχθη ἐν Παλαιστίνῃ, τότε αὐτοῖς ὤφθη ἐν τῇ ἀνατολῇ, πολὺν κατὰ τὴν ὁδοιπορίαν διατρίβοντες χρόνον, οὐκ ἂν ἐν σπαργάνοις εἶδον αὐτὸν παραγενόμενοι. Εἰ δὲ ἀπὸ διετοῦς ἀναιρεῖ καὶ κατωτέρω, μὴ θαυμάσωμεν: ὁ γὰρ θυμὸς καὶ τὸ δέος ὑπὲρ πλείονος ἀσφαλείας καὶ πλείονα προσετίθει χρόνον, ὥστε μηδένα διαφυγεῖν. Καλέσας οὖν αὐτοὺς, φησί: Πορευθέντες ἀκριβῶς ἐξετάσατε περὶ τοῦ παιδίου: ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. Εἶδες τὴν ἄνοιαν; Εἰ μὲν γὰρ ἐξ ἀληθείας ταῦτα λέγεις, τίνος ἕνεκεν λάθρα ἐρωτᾷς; εἰ δὲ ἐπιβουλεῦσαι βουλόμενος, πῶς οὐ συνεῖδες, ὡς ἐκ τοῦ λάθρα ἐρωτᾶσθαι δυνήσονται συνιδεῖν οἱ μάγοι τὸν δόλον; Ἀλλ', ὅπερ ἔφην, ψυχὴ ὑπὸ πονηρίας ἁλοῦσα, πάντων ἀνοητοτέρα γίνεται. Καὶ οὐκ εἶπεν, ἀπελθόντες μάθετε περὶ τοῦ βασιλέως, ἀλλὰ Περὶ τοῦ παιδίου: οὐδὲ γὰρ τὸ ὄνομα τῆς ἀρχῆς καλέσαι ἠνέσχετο. Ἀλλ' οἱ μάγοι τούτων οὐδὲν συνιδόντες ὑπὸ πολλῆς εὐλαβείας: οὐ γὰρ ἂν προσεδόκησαν, ὅτι εἰς τοσοῦτον πονηρίας ἐξῆλθεν ἂν ἐκεῖνος, καὶ οὕτω θαυμαστῇ οἰκονομίᾳ ἐπιβουλεῦσαι ἐπεχείρησεν: Ἀπέρχονται τούτων οὐδὲν ὑφορώμενοι, ἀλλ' ἐκ τῶν καθ' ἑαυτοὺς καὶ τὰ τῶν ἄλλων στοχαζόμενοι ἅπαντα. Καὶ ἰδοὺ ὁ ἀστὴρ, ὃν εἶδον ἐν τῇ ἀνατολῇ, προῆγεν αὐτούς. Διὰ γὰρ τοῦτο καὶ ἐκρύβη, ἵνα ἀπολέσαντες τὸν χειραγωγοῦντα, εἰς ἀνάγκην ἐμπέσωσιν ἐρωτῆσαι τοὺς Ἰουδαίους, καὶ πᾶσι κατάδηλον τὸ πρᾶγμα γένηται. Ἐπειδὴ γὰρ ἠρώτησαν καὶ διδασκάλους ἔσχον τοὺς ἐχθροὺς, φαίνεται πάλιν αὐτοῖς. Καὶ σκόπει ἀκολουθίαν ἀρίστην γινομένην. Ἀπὸ μὲν γὰρ τοῦ ἀστέρος δέχεται αὐτοὺς ὁ τῶν Ἰουδαίων δῆμος καὶ ὁ βασιλεὺς, καὶ τὸν προφήτην εἰσάγουσι διδάσκοντα τὸ φαινόμενον. Ἀπὸ δὲ τοῦ προφήτου πάλιν ἄγγελος αὐτοὺς παραλαβὼν πάντα ἐδίδαξε: τέως δὲ ἀπὸ Ἱεροσολύμων εἰς Βηθλεὲμ διὰ τοῦ ἀστέρος βαδίζουσιν: ὁ γὰρ ἀστὴρ πάλιν κἀκεῖθεν συνώδευσεν: ἵνα μάθῃς κἀντεῦθεν, ὅτι οὐ τῶν πολλῶν εἷς ἦν οὗτος: οὐδὲ γὰρ ἔχει ταύτην τὴν φύσιν ἀστὴρ οὐδὲ εἷς. Καὶ οὐχ ἁπλῶς ἐβάδιζεν, ἀλλὰ προῆγεν αὐτοὺς ἕλκων καὶ χειραγωγῶν ἐν ἡμέρᾳ μέσῃ. δʹ. Καὶ τί τοῦ ἀστέρος τούτου ἔδει, φησὶ, λοιπὸν τοῦ χωρίου γνωρισθέντος; Ἵνα καὶ τὸ παιδίον ὀφθῇ. Οὐδὲ γὰρ ἦν τι τὸ δηλοῦν αὐτό: ἐπειδὴ οὐδὲ ἡ οἰκία περιφανὴς ἦν, οὔτε ἡ μήτηρ λαμπρὰ καὶ ἐπίσημος. Ἔδει τοίνυν τοῦ ἀστέρος τοῦ ἐπιστήσοντος αὐτοὺς τῷ τόπῳ. Διὸ καὶ ἀπὸ Ἱεροσολύμων ἐξελθοῦσι φαίνεται, καὶ οὐ πρότερον ἵσταται, ἕως τὴν φάτνην κατέλαβε. Καὶ θαῦμα συνήπτετο θαύματι: καὶ γὰρ ἀμφότερα παράδοξα ἦν, καὶ τὸ τοὺς μάγους προσκυνεῖν, καὶ τὸ τὸν ἀστέρα προάγειν, καὶ ἱκανὰ καὶ τοὺς σφόδρα λιθίνους ἐπισπάσασθαι. Εἰ μὲν γὰρ εἶπον οἱ μάγοι, ὅτι προφητῶν ἤκουσαν ταῦτα λεγόντων, ἢ ὅτι ἄγγελοι κατ' ἰδίαν αὐτοῖς διελέχθησαν, κἂν ἠπιστήθησαν: νῦν δὲ τῆς ὄψεως τοῦ ἀστέρος ἄνωθεν φαινομένης, καὶ οἱ σφόδρα ἀναισχυντοῦντες ἐπεστομίζοντο. Εἶτα ἐπειδὴ ἐπέστη τῷ παιδίῳ, ἔστη πάλιν ὁ ἀστήρ: ὅπερ καὶ αὐτὸ μείζονος δυνάμεως ἣ κατὰ ἀστέρα ἦν, τὸ νῦν μὲν κρύπτεσθαι, νῦν δὲ φαίνεσθαι, καὶ φανέντα ἵστασθαι. Ἐντεῦθεν κἀκεῖνοι προσθήκην πίστεως ἐλάμβανον. Διὰ τοῦτο καὶ ἐχάρησαν, ὅτι τὸ ζητούμενον εὗρον, ὅτι ἄγγελοι ἀληθείας γεγόνασιν, ὅτι οὐκ εἰκῆ τοσαύτην ἦλθον ὁδόν: οὕτω πολύν τινα πόθον περὶ τὸν Χριστὸν εἶχον. Καὶ γὰρ ἐλθὼν κατ' αὐτῆς ἔστη τῆς κεφαλῆς, δεικνὺς ὅτι θεῖόν ἐστι τὸ γέννημα: καὶ σταθεὶς, ἐπὶ τὴν προσκύνησιν ἄγει, οὐχ ἁπλῶς βαρβάρους, ἀλλὰ τοὺς σοφωτέρους παρ' ἐκείνοις. Ὁρᾷς ὅτι εἰκότως ἀστὴρ ἐφάνη; Καὶ γὰρ μετὰ τὴν προφητείαν, καὶ μετὰ τὴν τῶν ἀρχιερέων καὶ γραμματέων ἐξήγησιν, ἔτι τούτῳ προσεῖχον. Αἰσχυνέσθω Μαρκίων, αἰσχυνέσθω Παῦλος ὁ Σαμοσατεὺς, μὴ βουληθέντες ἰδεῖν ἅπερ οἱ μάγοι εἶδον, οἱ τῆς Ἐκκλησίας πρόγονοι: οὐδὲ γὰρ αἰσχύνομαι οὕτως αὐτοὺς καλῶν. Αἰσχυνέσθω Μαρκίων, ὁρῶν Θεὸν ἐν σαρκὶ προσκυνούμενον. Αἰσχυνέσθω Παῦλος. ὁρῶν οὐχ ὡς ἄνθρωπον προσκυνούμενον ἁπλῶς. Ἀλλ' ὅτι μὲν ἐν σαρκὶ, τὰ σπάργανα δείκνυσι καὶ ἡ φάτνη: ὅτι δὲ οὐχ ὡς ψιλὸν ἄνθρωπον προσεκύνουν, δηλοῦσιν ἐν ἀώρῳ τῆς ἡλικίας τοιαῦτα δῶρα προσάγοντες, ἃ Θεῷ προσάγειν εἰκὸς ἦν. Αἰσχυνέσθωσαν μετ' αὐτῶν καὶ Ἰουδαῖοι, βαρβάρους καὶ μάγους ὁρῶντες αὐτοὺς φθάνοντας, καὶ οὐδὲ μετ' ἐκείνους ἐλθεῖν ἀνεχόμενοι. Καὶ γὰρ τύπος ἦν τῶν μελλόντων τὰ τότε γινόμενα καὶ ἐξ αὐτῶν τῶν προοιμίων ἐδηλοῦτο, ὅτι φθάσει τὸν δῆμον τὸν ἐκείνων τὰ ἔθνη. Καὶ πῶς, φησὶν, οὐκ ἐξ ἀρχῆς, ἀλλὰ μετὰ ταῦτα ἔλεγε: Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη; Ὅτι τοῦ μέλλοντος, ὅπερ ἔφην, γίνεσθαι τύπος ἦν τὸ συμβαῖνον, καὶ προαναφώνησίς τις. Τὸ μὲν γὰρ ἀκόλουθον ἦν, Ἰουδαίους προσελθεῖν πρώτους: ἐπειδὴ δὲ ἑκόντες προὔδωκαν τὴν οἰκείαν εὐεργεσίαν, ἀντιστρόφως τὰ πράγματα γέγονεν. Ἐπεὶ οὐδὲ ἐνταῦθα πρὸ τῶν Ἰουδαίων ἔδει τοὺς μάγους ἐλθεῖν: οὐδὲ τοὺς ἐκ τοσούτου διαστήματος προλαβεῖν τοὺς παρ' αὐτὴν τὴν πόλιν καθημένους: οὐδὲ τοὺς οὐδὲν ἀκηκοότας φθάσαι τοὺς προφητείαις συντραφέντας τοσαύταις. Ἐπειδὴ δὲ μεθ' ὑπερβολῆς τὰ οἰκεῖα ἠγνόησαν καλὰ, οἱ ἀπὸ Περσίδος τοὺς ἐν Ἱεροσολύμοις προλαμβάνουσιν: ὅπερ οὖν καὶ ὁ Παῦλός φησιν: Ὑμῖν ἀναγκαῖον ἦν πρῶτον λαληθῆναι τὸν λόγον τοῦ Κυρίου: ἐπειδὴ δὲ ἀναξίους ἑαυτοὺς ἐκρίνατε, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Εἰ γὰρ καὶ μὴ πρὸ τούτου ἐπείθοντο, παρὰ γοῦν τῶν μάγων ἀκούσαντας ἔδει δραμεῖν: ἀλλ' οὐκ ἠθέλησαν: διὰ τοῦτο, καθευδόντων ἐκείνων, οὗτοι προτρέχουσιν. εʹ. Ἀκολουθήσωμεν τοίνυν καὶ ἡμεῖς τοῖς μάγοις, καὶ τῆς βαρβάρου συνηθείας ἀπαλλαγῶμεν, καὶ πολὺ τὸ διάστημα ποιήσωμεν, ἵνα ἴδωμεν τὸν Χριστόν: ἐπεὶ κἀκεῖνοι εἰ μὴ μακρὰν τῆς αὐτῶν ἐγένοντο χώρας, οὐκ ἂν αὐτὸν εἶδον. Ἀποστῶμεν τῶν γηΐνων πραγμάτων. Καὶ γὰρ οἱ μάγοι, ἕως μὲν ἦσαν ἐν τῇ Περσίδι, τὸν ἀστέρα ἑώρων: ἐπειδὴ δὲ ἀπέστησαν τῆς Περσίδος, τὸν ἥλιον τῆς δικαιοσύνης ἐθεάσαντο: μᾶλλον δὲ οὐδὲ τὸν ἀστέρα ἂν εἶδον, εἰ μὴ προθύμως ἐκεῖθεν ἀνέστησαν. Ἀναστῶμεν οὖν καὶ ἡμεῖς: κἂν πάντες ταράττωνται, ἡμεῖς ἐπὶ τὴν οἰκίαν τοῦ παιδίου τρέχωμεν: κἂν βασιλεῖς, κἂν δῆμοι, κἂν τύραννοι τὴν ὁδὸν ταύτην ἐκκόπτωσι, μὴ καταλύωμεν τὸν πόθον. Οὕτω γὰρ πάντα τὰ ἐπικείμενα διακρουσόμεθα δεινά. Ἐπεὶ καὶ οὗτοι, εἰ μὴ τὸ παιδίον εἶδον, οὐκ ἂν τὸν κίνδυνον ἐξέφυγον τὸν παρὰ τοῦ βασιλέως. Πρὶν ἢ τὸ παιδίον ἰδεῖν, φόβοι καὶ κίνδυνοι καὶ ταραχαὶ πάντοθεν ἐπέκειντο: μετὰ δὲ τὴν προσκύνησιν, γαλήνη καὶ ἀσφάλεια: καὶ οὐκέτι ἀστὴρ, ἀλλ' ἄγγελος αὐτοὺς δέχεται, ἱερέας ἀπὸ τῆς προσκυνήσεως γενομένους: καὶ γὰρ καὶ δῶρα προσέφερον. Ἀφεὶς τοίνυν καὶ σὺ τὸν Ἰουδαϊκὸν λαὸν, τὴν ταραττομένην πόλιν, τὸν φονῶντα τύραννον, τὴν βιωτικὴν φαντασίαν, σπεῦσον ἐπὶ τὴν Βηθλεὲμ, ὅπου ὁ οἶκος τοῦ ἄρτου τοῦ πνευματικοῦ. Κἂν γὰρ ποιμὴν ᾖς, καὶ ἐνταῦθα ἔλθῃς, ὄψει τὸ παιδίον ἐν καταλύματι. Κἂν βασιλεὺς ᾖς, καὶ μὴ παραγένῃ, οὐδέν σοι τῆς πορφυρίδος ὄφελος: κἂν μάγος ᾖς, οὐδέν σε κωλύσει τοῦτο, μόνον ἂν ἐπὶ τῷ τιμῆσαι ἔλθῃς καὶ προσκυνῆσαι, καὶ μὴ καταπατῆσαι τὸν Υἱὸν τοῦ Θεοῦ: ἂν μετὰ τρόμου καὶ χαρᾶς τοῦτο ποιῇς: ἔστι γὰρ ταῦτα ὁμοῦ συνελθεῖν ἀμφότερα. Ἀλλ' ὅρα μὴ κατὰ τὸν Ἡρώδην γένῃ, καὶ εἴπῃς: Ὅπως ἐλθὼν προσκυνήσω αὐτὸν, καὶ ἐλθὼν ἀνελεῖν βουληθῇς. Τούτῳ γὰρ ἐοίκασιν οἱ τῶν μυστηρίων ἀναξίως μετέχοντες. Ἔνοχος γὰρ ὁ τοιοῦτος ἔσεται, φησὶ, τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου Καὶ γὰρ ἔχουσιν ἐν ἑαυτοῖς τὸν τύραννον ἀλγοῦντα τῇ βασιλείᾳ τοῦ Χριστοῦ, τὸν ἐκείνου τοῦ Ἡρώδου παρανομώτερον, μαμωνᾶν. Οὗτος γὰρ βούλεται κρατεῖν, καὶ πέμπει τοὺς οἰκείους τοὺς ἑαυτοῦ, προσκυνήσοντας μὲν σχήματι, σφάττοντας δὲ ἐν τῷ προσκυνεῖν. Φοβηθῶμεν τοίνυν μή ποτε σχῆμα μὲν ἱκετῶν καὶ προσκυνητῶν ἔχωμεν, ἐν δὲ τῷ ἔργῳ τὰ ἐναντία ἐπιδειξώμεθα. Καὶ πάντα ἀπὸ τῶν χειρῶν ῥίψωμεν, προσκυνεῖν μέλλοντες. Κἂν χρυσὸν ἔχωμεν, αὐτῷ προσενέγκωμεν, καὶ μὴ κατορύξωμεν. Εἰ γὰρ οἱ βάρβαροι τότε ἐκεῖνοι εἰς τιμὴν προσήνεγκαν, τίς ἔσῃ μηδὲ τῷ χρείαν ἔχοντι διδούς; εἰ ἐκεῖνοι τοσαύτην ἦλθον ὁδὸν, ἵνα τεχθέντα ἴδωσι, ποίαν ἕξεις ἀπολογίαν σὺ, μηδὲ στενωπὸν ἕνα ἀπιὼν, ἵνα ἀῤῥωστοῦντα ἐπισκέψῃ καὶ δεδεμένον; Καίτοιγε κάμνοντας καὶ δεδεμένους, καὶ τοὺς ἐχθροὺς ἐλεοῦμεν: σὺ δὲ οὐδὲ τὸν εὐεργέτην τὸν σὸν καὶ Δεσπότην. Κἀκεῖνοι μὲν χρυσίον προσήνεγκαν: σὺ δὲ ἄρτον μόλις δίδως. Ἐκεῖνοι εἶδον τὸν ἀστέρα, καὶ ἐχάρησαν: σὺ δὲ αὐτὸν ὁρῶν τὸν Χριστὸν ξένον ὄντα καὶ γυμνὸν οὐκ ἐπικάμπτῃ. Τίς γὰρ ὑμῶν διὰ τὸν Χριστὸν τοσαύτην ἀποδημίαν ἀπεδήμησε τῶν μυρία εὐεργετηθέντων, ὅσην ἐκεῖνοι οἱ βάρβαροι, μᾶλλον δὲ οἱ φιλοσόφων φιλοσοφώτεροι; Καὶ τί λέγω τοσαύτην ὁδόν; Πολλαὶ γὰρ τῶν γυναικῶν οὕτως ἡμῖν μαλακίζονται, ὡς μηδὲ ἄμφοδον ἓν ὑπερβῆναι, καὶ ἰδεῖν αὐτὸν ἐπὶ τῆς φάτνης τῆς πνευματικῆς, εἰ μὴ ἡμιόνων ἐπιλάβοιντο. Ἕτεροι δὲ ἐπειδὴ βαδίζειν ἔχουσιν, οἱ μὲν βιωτικῶν πραγμάτων ὄχλον, οἱ δὲ θέατρα τῆς ἐνταῦθα ἀφίξεως προτιθέασι. Καὶ οἱ μὲν βάρβαροι πρὶν ἰδεῖν αὐτὸν τοσαύτην ἤνυσαν ὁδὸν δι' αὐτόν: σὺ δὲ οὐδὲ μετὰ τὸ ἰδεῖν ἐκείνους ζηλοῖς, ἀλλὰ ἀφεὶς αὐτὸν μετὰ τὸ ἰδεῖν, τρέχεις ἵνα τὸν μῖμον ἴδῃς (τῶν γὰρ αὐτῶν ἅπτομαι πάλιν ὧν καὶ πρώην): καὶ κείμενον τὸν Χριστὸν ὁρῶν ἐπὶ φάτνης, καταλιμπάνεις, ἵνα γυναῖκας ἐπὶ σκηνῆς ἴδῃς. Πόσων οὐκ ἄξια ταῦτα σκηπτῶν; Ϛʹ. Εἰπὲ γάρ μοι, εἴ τίς σε εἰς βασίλεια εἰσαγαγεῖν ἐπηγγέλλετο, καὶ δείξειν τὸν βασιλέα καθήμενον, ἆρα ἂν εἴλου τὸ θέατρον ἀντὶ τούτων ἰδεῖν; Καίτοιγε οὐδὲν οὐδὲ ἐκεῖθεν κερδᾶναι ἦν. Ἐνταῦθα δὲ πηγὴ πυρὸς πνευματικὴ ἀπὸ ταύτης ἀναβλύζει τῆς τραπέζης: καὶ σὺ ταύτην ἀφεὶς, κατατρέχεις εἰς τὸ θέατρον, ἰδεῖν νηχομένας γυναῖκας καὶ φύσιν παραδειγματιζομένην, καταλιπὼν τὸν Χριστὸν παρὰ τὴν πηγὴν καθήμενον; Καὶ γὰρ καὶ νῦν παρὰ τὴν πηγὴν κάθηται, οὐ Σαμαρείτιδι διαλεγόμενος, ἀλλ' ὁλοκλήρῳ πόλει: τάχα δὲ καὶ νῦν Σαμαρείτιδι μόνῃ. Οὐδεὶς γὰρ αὐτῷ πάρεστιν οὐδὲ νῦν: ἀλλ' οἱ μὲν τοῖς σώμασι μόνοις, οἱ δὲ οὐδὲ αὐτοῖς. Ἀλλ' ὅμως αὐτὸς οὐκ ἀναχωρεῖ, ἀλλὰ μένει, καὶ παρ' ἡμῶν αἰτεῖ πιεῖν, οὐχ ὕδωρ, ἀλλ' ἁγιωσύνην: τὰ γὰρ ἅγια τοῖς ἁγίοις δίδωσιν. Οὐδὲ γὰρ ὕδωρ ἀπὸ ταύτης ἡμῖν παρέχει τῆς πηγῆς, ἀλλ' αἷμα ζῶν: καὶ μὴν θανάτου ἐστὶ σύμβολον, ἀλλὰ ζωῆς γέγονεν αἴτιον. Σὺ δὲ ἀφεὶς τὴν πηγὴν τοῦ αἵματος, τὸ ποτήριον τὸ φρικῶδες, εἰς πηγὴν ἀπέρχῃ διαβολικὴν, ὥστε νηχομένην πόρνην ἰδεῖν, καὶ ναυάγιον ὑπομεῖναι ψυχῆς. Τὸ γὰρ ὕδωρ ἐκεῖνο πέλαγος ἀσελγείας ἐστὶν, οὐ σώματα ποιοῦν ὑποβρύχια, ἀλλὰ ψυχῶν ναυάγια ἐργαζόμενον. Ἀλλ' ἡ μὲν νήχεται γυμνουμένη τὸ σῶμα, σὺ δὲ ὁρῶν καταποντίζῃ πρὸς τὸν τῆς ἀσελγείας βυθόν. Τοιαύτη γὰρ ἡ τοῦ διαβόλου σαγήνη: οὐκ εἰς αὐτὸ κατιόντας τὸ ὕδωρ, ἀλλ' ἄνωθεν καθημένους τῶν ἐκεῖ καλινδουμένων μᾶλλον ὑποβρυχίους ποιεῖ, καὶ χαλεπώτερον ἀποπνίγει τοῦ Φαραὼ, τοῦ μετὰ τῶν ἵππων καὶ τῶν ἁρμάτων καταποντισθέντος τότε. Καὶ εἴγε ἦν ψυχὰς ἰδεῖν, πολλᾶς ἂν ὑμῖν ἔδειξα ἐπιπλεούσας τοῖς ὕδασι τούτοις, ὥσπερ τῶν Αἰγυπτίων τότε τὰ σώματα. Ἀλλὰ τὸ χαλεπώτερον ἐκεῖνό ἐστιν, ὅτι καὶ τέρψιν τὴν τοιαύτην πανωλεθρίαν καλοῦσι, καὶ τὸ πέλαγος τῆς ἀπωλείας ἡδονῆς εὔριπον ὀνομάζουσι. Καίτοιγε εὐκολώτερον ἄν τις τὸ Αἰγαῖον καὶ Τυῤῥηνικὸν παραδράμοι πέλαγος μετὰ ἀσφαλείας, ἢ τὴν θεωρίαν ταύτην. Πρῶτον μὲν γὰρ δι' ὅλης νυκτὸς προλαμβάνει τῇ προσδοκίᾳ τὰς ψυχὰς ὁ διάβολος εἶτα δείξας τὸ προσδοκηθὲν, ἔδησεν εὐθέως καὶ αἰχμαλώτους ἐποίησε. Μὴ γὰρ ἐπειδὴ μὴ ἐμίγης τῇ πόρνῃ, καθαρὸς εἶναι νομίσῃς τῆς ἁμαρτίας: τῇ γὰρ προθυμίᾳ τὸ πᾶν ἀπήρτισας. Εἰ μὲν γὰρ ὑπὸ ἐπιθυμίας κατέχῃ, μείζονα τὴν φλόγα ἀνῆψας: εἰ δὲ οὐδὲν πάσχεις πρὸς τὰ ὁρώμενα, μείζονος κατηγορίας εἶ ἄξιος, ἑτέροις σκάνδαλον γινόμενος τῇ τῶν θεαμάτων τούτων προτροπῇ, καὶ τὴν σεαυτοῦ καταισχύνων ὄψιν, καὶ μετὰ τῆς ὄψεως τὴν ψυχήν. Ἀλλὰ γὰρ ἵνα μὴ μόνον ἐπιτιμῶμεν, φέρε καὶ τρόπον ἐπινοήσωμεν διορθώσεως. Τίς οὖν ὁ τρόπος ἔσται; Ταῖς γυναιξὶν ὑμᾶς παραδοῦναι βούλομαι ταῖς ὑμετέραις, ἵνα αὗται ὑμᾶς παιδεύσωσιν. Ἔδει γὰρ, κατὰ τὸν τοῦ Παύλου νόμον, ὑμᾶς εἶναι τοὺς διδασκάλους: ἐπειδὴ δὲ ἡ τάξις ἀντεστράφη διὰ τῆς ἁμαρτίας, καὶ ἄνω μὲν τὸ σῶμα, κάτω δὲ ἡ κεφαλὴ γέγονε, κἂν ταύτην ἑλώμεθα τὴν ὁδόν. Εἰ δὲ αἰσχύνῃ διδάσκαλον ἔχων γυναῖκα, φύγε τὴν ἁμαρτίαν, καὶ δυνήσῃ ταχέως ἐπὶ τὸν θρόνον ἀναβῆναι τὸν παρὰ τοῦ Θεοῦ σοι δοθέντα. Ὡς ἕως ἂν πλημμελῇς, οὐχὶ πρὸς γυναῖκα μόνον, ἀλλὰ καὶ πρὸς ἄλογά σε εὐτελέστερα πέμπει ἡ Γραφή: καὶ οὐκ αἰσχύνεται τὸν λόγῳ τετιμημένον τῷ μύρμηκι πέμπουσα μαθητήν. Οὐ γὰρ τῆς Γραφῆς τοῦτο κατηγορία, ἀλλὰ τῶν οὕτω τὴν ἑαυτῶν εὐγένειαν προδιδόντων. Τοῦτο δὴ καὶ ἡμεῖς ποιήσομεν: καὶ νῦν μέν σε τῇ γυναικὶ παραδώσομεν: ἂν δὲ ταύτης καταφρονήσῃς, καὶ εἰς τὸ τῶν ἀλόγων διδασκαλεῖον ἀποστελοῦμεν, καὶ δείξομεν πόσοι μὲν ὄρνιθες, πόσοι δὲ ἰχθύες, πόσα δὲ τετράποδα καὶ ἑρπετὰ σοῦ σεμνότερα καὶ σωφρονέστερα φαίνεται. Εἰ δὲ αἰσχύνῃ τὴν σύγκρισιν καὶ ἐρυθριᾷς, ἀνάβηθι πρὸς τὴν οἰκείαν εὐγένειαν, καὶ τὸ τῆς γεέννης πέλαγος καὶ τὸν τοῦ πυρὸς ποταμὸν φύγε, τὴν ἐν τῷ θεάτρῳ κολυμβήθραν. Αὕτη γὰρ ἡ κολυμβήθρα ἐκεῖνο τὸ πέλαγος προξενεῖ, καὶ τὴν ἄβυσσον ἐκείνην ἀνάπτει τῆς φλογός. ζʹ. Εἰ γὰρ Ὁ ἐμβλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν: ὁ καὶ γυμνὴν ἀναγκαζόμενος ἰδεῖν, πῶς οὐ μυριάκις αἰχμάλωτος γίνεται; Οὐχ οὕτως ὁ ἐπὶ τοῦ Νῶε κατακλυσμὸς τὸ τῶν ἀνθρώπων ἀπώλεσε γένος, ὡς αὗται αἱ νηχόμεναι ἅπαντας ἐκεῖ μετὰ πολλῆς ἀποπνίγουσι τῆς αἰσχύνης. Ἐκεῖνος μὲν γὰρ ὁ ὑετὸς, εἰ καὶ θάνατον εἰργάσατο σώματος, ἀλλὰ τὴν τῆς ψυχῆς κακίαν ἀνέκοψεν: οὗτος δὲ τοὐναντίον ποιεῖ, τῶν σωμάτων μενόντων, τὴν ψυχὴν ἀπόλλυσιν. Ὑμεῖς δὲ ὅταν μὲν προεδρίας ᾖ λόγος, ἀξιοῦτε τῆς οἰκουμένης προκαθῆσθαι πάσης, ἐπειδὴ πρώτη ἡ πόλις ἡμῶν τὸ τῶν Χριστιανῶν ἀνεδήσατο ὄνομα: ἐν δὲ τῷ τῆς σωφροσύνης ἀγῶνι, καὶ τῶν ἀγροικοτέρων πόλεων ἔλαττον φέροντες οὐκ αἰσχύνεσθε; Ναὶ, φησί: καὶ τί κελεύεις ποιεῖν; Τὰ ὄρη καταλαμβάνειν καὶ μοναχοὺς γίνεσθαι; Διὰ γὰρ τοῦτο στένω, ὅτι μόνοις ἐκείνοις ἡγεῖσθε ἁρμόζειν κοσμιότητα καὶ σωφροσύνην: καίτοιγε ὁ Χριστὸς κοινοὺς τοὺς νόμους ἔθηκε. Καὶ γὰρ ὅταν λέγῃ, Ἐάν τις ἐμβλέψῃ γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, οὐ τῷ μονάζοντι λέγει, ἀλλὰ καὶ τῷ γυναῖκα ἔχοντι: καὶ γὰρ τὸ ὄρος ἐκεῖνο τότε πάντων τῶν τοιούτων πεπληρωμένον ἦν: Ἐννόησον τοίνυν ἐκεῖνο τὸ θέατρον, καὶ μίσησον τοῦτο τὸ διαβολικὸν, καὶ μὴ καταγνῷς τοῦ λόγου βαρύτητα. Οὐδὲ γὰρ κωλύω γαμεῖν, οὐδὲ ἐμποδίζω τέρπεσθαι: ἀλλὰ μετὰ σωφροσύνης τοῦτο βούλομαι γίνεσθαι, οὐ μετὰ αἰσχύνης καὶ κατηγορίας καὶ μυρίων ἐγκλημάτων. Οὐ νομοθετῶ τὰ ὄρη καταλαμβάνειν καὶ τὰς ἐρημίας, ἀλλὰ χρηστὸν εἶναι καὶ ἐπιεικῆ καὶ σώφρονα, μέσην οἰκοῦντα τὴν πόλιν. Καὶ γὰρ πάντα ἡμῖν τὰ τῶν νόμων κοινὰ πρὸς τοὺς μοναχούς ἐστι, πλὴν τοῦ γάμου: μᾶλλον δὲ καὶ ἐν τούτῳ κελεύει ὁ Παῦλος ἐν ἅπασιν ἐξισοῦσθαι αὐτοῖς, λέγων: Παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου, ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν. Ὥστε, φησὶν, οὐ κελεύω τὰς κορυφὰς τῶν ὀρέων καταλαμβάνειν: ἐβουλόμην μὲν γὰρ, διὰ τὸ τὰς πόλεις μιμεῖσθαι τὰ ἐν Σοδόμοις γινόμενα: πλὴν οὐκ ἀναγκάζω τοῦτο. Μένε οἰκίαν ἔχων καὶ παιδία καὶ γυναῖκα: ἀλλὰ μὴ ὕβριζε τὴν γυναῖκα, μηδὲ παραδειγμάτιζε τὰ παιδία, μηδὲ εἴσαγε εἰς τὴν οἰκίαν τὴν ἀπὸ τῶν θεάτρων λύμην. Οὐκ ἀκούεις Παύλου λέγοντος; Ὁ ἀνὴρ οὐκ ἐξουσιάζει τοῦ ἰδίου σώματος, ἀλλ' ἡ γυνή: καὶ κοινοὺς ἀμφοτέροις τιθέντος νόμους; Σὺ δὲ, ἂν μὲν εἰς ἐκκλησίαν συνεχῶς ἐμβάλλῃ ἡ γυνὴ, βαρὺς κατήγορος γίνῃ: αὐτὸς δὲ εἰς θέατρα διημερεύων, οὐχ ἡγῇ κατηγορίας ἄξιος εἶναι: ἀλλὰ περὶ μὲν τὴν τῆς γυναικὸς σωφροσύνην οὕτως εἶ ἀκριβὴς, ὡς καὶ περιττὸς εἶναι καὶ ἄμετρος, καὶ μηδὲ τὰς ἀναγκαίας ἐξόδους συγχωρεῖν: σαυτῷ δὲ νομίζεις πάντα ἐξεῖναι. Ἀλλ' οὐκ ἐπιτρέπει σοι Παῦλος, ὁ καὶ τῇ γυναικὶ τὴν αὐτὴν ἐξουσίαν διδοὺς, καὶ γάρ: Τῇ γυναικὶ, φησὶν, ὁ ἀνὴρ τὴν ὀφειλομένην τιμὴν ἀποδιδότω. Ποία οὖν αὕτη ἡ τιμὴ, ὅταν ἐν τοῖς καιρίοις αὐτὴν ὑβρίζῃς, καὶ τὸ σῶμα αὐτῆς ταῖς πόρναις παρέχῃς; τὸ γὰρ σὸν ἐκείνης σῶμά ἐστιν: ὅταν θορύβους καὶ πολέμους εἰσάγῃς εἰς τὴν οἰκίαν; ὅταν τοιαῦτα ποιῇς ἐν ἀγορᾷ, ἃ διηγούμενος ἐν οἰκίᾳ καταισχύνεις μὲν τὴν ἀκούουσαν γυναῖκα, αἰσχύνεις δὲ τὴν παροῦσαν θυγατέρα, καὶ πρό γε ἐκείνων σαυτόν; Ἀνάγκη γὰρ ἢ σιγᾷν, ἢ τοιαῦτα ἀσχημονεῖν, ἐφ' οἷς καὶ τοὺς οἰκέτας μαστίζεσθαι δίκαιον. Τίνα οὖν ἕξεις ἀπολογίαν, εἰπέ μοι, ἃ μηδὲ εἰπεῖν καλὸν, ταῦτα βλέπων μετὰ πολλῆς τῆς σπουδῆς; ἃ μηδὲ διηγήσασθαι ἀνεκτὸν, ταῦτα πάντων προτιθείς; Τέως μὲν οὖν, ὥστε μὴ γενέσθαι φορτικώτερος, ἐνταῦθα καταλύσω τὸν λόγον. Ἐὰν δὲ τοῖς αὐτοῖς ἐπιμείνητε, ὀξύτερον τὸ σιδήριον ποιήσας, βαθυτέραν δώσω τὴν τομήν: καὶ οὐ παύσομαι, ἕως ἂν διασκεδάσας τοῦ διαβόλου τὸ θέατρον, καθαρὸν ποιήσω τῆς Ἐκκλησίας τὸν σύλλογον. Οὕτω γὰρ καὶ τῆς παρούσης αἰσχύνης ἀπαλλαγησόμεθα, καὶ τὴν μέλλουσαν καρπωσόμεθα ζωὴν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.