8

your turning shall be to your husband, and he shall rule over you. For this reason the man is the image of God, because he has no one superior, just as there is no one superior to God, but he rules over all; but the woman is the glory of the man, because she is subject to the man. And again elsewhere he says: We ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And what he says is this: Not only has the Godhead transcended visible forms, he says, but not even the mind could possibly fashion what God is like. How then could God have the form of a man, when Paul says that there is not even any mind that is able to form in itself the substance of God? For we could all easily represent our own form and type to ourselves in our thoughts. Again I wished even now to bring forward the discourses concerning almsgiving, but the time does not permit us; wherefore let us henceforth turn ourselves to silence, having enjoined this on you, to hold fast with accuracy all that has been said, and to take much care for a right way of life, so that we may not 54.590 be gathered here in vain and to no purpose. For even if we maintain correctness of doctrine, if the virtue of works is not present, we shall surely fall away from eternal life. For not every one, he says, that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Let us therefore do the will of God with all earnestness and zeal, that we may be able to enter into the heavens, and to obtain the good things laid up for them that love God; which may it be granted to us all to obtain, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and unto the ages of ages. Amen.

SERMON III. What is, After our likeness, and for what reason, when God said that we should rule over the beasts, we do not rule, and that this requires much care.

1. Just as there is no benefit for those who sow, when the seeds are cast by the wayside; so too there will be no advantage for the speaker, when his speech is not directed to the mind of the hearers, but the echo of his voice, simply diffused into the air, leaves the hearer without profit. But I have not said these things to you idly, but so that you may not be gaping only at the simpler thoughts, but may also venture upon the deeper ones. For if we do not now descend into the depth of the Scriptures, when our limbs are light for swimming, and our eye is sharper, no longer troubled by the evil stream of luxury, and our breath is stronger, so as not to be choked, when shall we descend? When there is luxury and feasting and drunkenness and a table full of gluttony? But then it is not even easy to move, so heavily does the burden of luxury press upon the soul. Do you not see that even those who wish to find precious stones, do not find what they are looking for by sitting above on the shore and counting the waves, but they dive into the very depths; and yet there is much toil in the search, and much danger in the finding, and after the finding, no profit? For what great thing could the finding of precious stones bring into our life? Would that it had not brought in great evils. For that which overturns our life and turns everything upside down is nothing other than the madness for money. But nevertheless they give up both soul and body for the sake of daily food, and venture into the waves; but here there is no danger, no

8

ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. ∆ιὰ τοῦτο ὁ μὲν ἀνὴρ εἰκὼν τοῦ Θεοῦ, ἐπειδὴ οὐδένα ἔχει ἀνώτερον, καθάπερ οὐδὲ τοῦ Θεοῦ ἀνώτερός τίς ἐστιν, ἀλλὰ πάντων ἄρχει· ἡ γυνὴ δὲ δόξα τοῦ ἀνδρὸς, ἐπειδὴ τῷ ἀνδρὶ ὑποτέτακται. Καὶ πάλιν ἀλλαχοῦ φησιν· Οὐκ ὀφείλομεν χρυσῷ, ἢ ἀργύρῳ, ἢ λίθῳ, ἢ χαράγματι τέχνης, ἢ ἐνθυμήσεως ἀνθρώπου νομίζειν τὸ Θεῖον εἶναι ὅμοιον. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Οὐ μόνον τοὺς ὁρωμένους τύπους ἐκβέβηκε, φησὶ, τὸ Θεῖον, ἀλλ' οὐδὲ διάνοια διατυπῶσαι τὸ τοιοῦτον δύναιτ' ἂν, ὁποῖός ἐστιν ὁ Θεός. Πῶς οὖν ἀνθρώπου Θεὸς μορφὴν ἔχειν δύναιτ' ἂν, ὁπότε ὁ Παῦλος μηδὲ διάνοιαν εἶναι μηδεμίαν τὴν δυναμένην τυπῶσαι παρ' ἑαυτῇ λέγει τοῦ Θεοῦ τὴν οὐσίαν; Τὴν γὰρ ἡμετέραν μορφὴν καὶ τὸν τύπον ἅπαντες ῥᾳδίως παρ' ἑαυτοῖς ἀνατυπώσαιμεν ἂν κατὰ τοὺς λογισμούς. Πάλιν τοὺς περὶ ἐλεημοσύνης ἐπαγαγεῖν λόγους καὶ νῦν ἐβουλόμην, ἀλλ' ὁ καιρὸς ἡμᾶς οὐκ ἀφίησι· διὸ πρὸς σιγὴν τρέψωμεν λοιπὸν ἑαυτοὺς, ἐκεῖνο παρεγγυήσαντες ὑμῖν, μετὰ ἀκριβείας ἅπαντα κατέχειν τὰ εἰρημένα, καὶ πολλὴν τῆς ὀρθῆς πολιτείας ποιεῖσθαι τὴν πρόνοιαν, ἵνα μὴ 54.590 μάτην καὶ εἰκῆ ἐνταῦθα συλλεγώμεθα. Κἂν γὰρ δογμάτων ὀρθότητα διατηρῶμεν, τῆς τῶν ἔργων ἀρετῆς μὴ προσούσης, πάντως ἐκπεσούμεθα τῆς αἰωνίου ζωῆς. Οὐ πᾶς γὰρ, φησὶν, ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. Ποιῶμεν οὖν τὸ θέλημα τοῦ Θεοῦ μετὰ σπουδῆς ἁπάσης καὶ προθυμίας, ἵνα δυνηθῶμεν εἰς τοὺς οὐρανοὺς εἰσελθεῖν, καὶ τῶν ἀποκειμένων ἀγαθῶν τοῖς ἀγαπῶσι τὸν Θεὸν ἐπιτυχεῖν· ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

ΛΟΓΟΣ Γʹ. Τί ἐστι τὸ, Καθ' ὁμοίωσιν, καὶ τίνος ἕνεκεν, τοῦ Θεοῦ εἰπόντος τῶν θηρίων

ἡμᾶς ἄρχειν, οὐκ ἄρχομεν, καὶ ὅτι κηδεμονίας τοῦτο πολλῆς.

αʹ. Ὥσπερ τῶν σπειρόντων ὄφελος οὐδὲν, ὅταν παρὰ τὴν ὁδὸν τὰ σπέρματα ῥίπτηται· οὕτως οὐδὲ τοῦ λέγοντος ἔσται τι πλέον, ὅταν μὴ πρὸς τὴν τῶν ἀκουόντων διάνοιαν ὁ λόγος φέρηται, ἀλλ' ἁπλῶς εἰς τὸν ἀέρα διαχυθεῖσα τῆς φωνῆς ἡ ἀπήχησις ἀνόνητον καταλιμπάνῃ τὸν ἀκροατήν. Ταῦτα δὲ ὑμῖν οὐχ ἁπλῶς εἴρηκα, ἀλλ' ἵνα μὴ πρὸς τὰ ἁπλούστερα τῶν νοημάτων ἧτε κεχηνότες μόνον, ἀλλὰ καὶ τῶν βαθυτέρων κατατολμήσητε. Εἰ γὰρ μὴ νῦν καταβαίημεν πρὸς τὸ βάθος τῶν Γραφῶν, ὅταν κοῦφα μὲν ἡμῖν τὰ κῶλα πρὸς τὸ νήχεσθαι, ὀξύτερον δὲ τὸ ὄμμα οὐκέτι τῷ πονηρῷ τῆς τρυφῆς ἐνοχλούμενον ῥεύματι, διαρκέστερον δὲ τὸ πνεῦμα, ὥστε μὴ ἀποπνίγεσθαι, πότε καταβησόμεθα; Ὅταν τρυφὴ καὶ ἑστίασις ᾖ καὶ μέθη καὶ τράπεζα ἀδδηφαγίας γέμουσα; Ἀλλὰ τότε οὐδὲ κινηθῆναι ῥᾴδιον, οὕτω τὸ βαρὺ τῆς τρυφῆς φορτίον πιέζει τὴν ψυχήν. Οὐχ ὁρᾶτε ὅτι καὶ οἱ λίθους πολυτελεῖς εὑρίσκειν βουλόμενοι, οὐκ ἄνω παρὰ τὸν αἰγιαλὸν καθήμενοι καὶ τὰ κύματα ἀριθμοῦντες οὕτως εὑρίσκουσι τὸ ζητούμενον, ἀλλ' εἰς αὐτὸ καταδύονται τὸ βάθος· καίτοι πολὺς μὲν ὁ πόνος ἐν τῇ ζητήσει, πολὺς δὲ ὁ κίνδυνος ἐν τῇ εὑρέσει, καὶ μετὰ τὴν εὕρεσιν κέρδος οὐδέν; Τί γὰρ ἂν μέγα εἰσενέγκοι εἰς τὸν βίον τὸν ἡμέτερον λίθων εὕρεσις πολυτελῶν; Εἴθε μὲν οὖν μὴ μεγάλα εἰσήγαγε κακά. Τὸ γὰρ ἀνατρέπον ἡμῶν τὴν ζωὴν καὶ πάντα ἄνω καὶ κάτω ποιοῦν, οὐδὲν ἕτερόν ἐστιν, ἢ ἡ τῶν χρημάτων μανία. Ἀλλ' ὅμως καὶ ψυχὴν καὶ σῶμα ἐκεῖνοι προΐενται τῆς ἐφημέρου τροφῆς ἕνεκεν, καὶ τῶν κυμάτων κατατολμῶσιν· ἐνταῦθα δὲ οὐ κίνδυνος, οὐ