Homily IX.

Colossians iii. 16, 17

“Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts to God.171    [“God” is the correct N.T. text (as in Rev. Ver.), and is here given by several mss. of Chrys.—J.A.B.] And whatsoever ye do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.”

Having exhorted them to be thankful, he shows also the way, that, of which I have lately discoursed to you. And what saith he? “Let the word of Christ dwell in you richly”; or rather not this way alone, but another also. For I indeed said that we ought to reckon up those who have suffered things more terrible, and those who have undergone sufferings more grievous than ours, and to give thanks that such have not fallen to our lot; but what saith he? “Let the word of Christ dwell in you”; that is, the teaching, the doctrines, the exhortation, wherein He says, that the present life is nothing, nor yet its good things. If we know this, we shall yield to no hardships whatever. (Matt. vi. 25, &c) “Let it dwell in you,” he saith, “richly,” not simply dwell, but with great abundance. Hearken ye, as many as are worldly,172    Not in a bad sense. and have the charge of wife and children; how to you too he commits especially the reading of the Scriptures and that not to be done lightly, nor in any sort of way, but with much earnestness. For as the rich in money can bear fine and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all calamities also easily, yea, more easily than that one. For as for him, by discharging the fine, the man who is rich must needs be impoverished, and found wanting,173    ἐλέγχεσθαι, not in money to pay, but in power to prevent loss. Or it may be, “must be in process of being found wanting.” and if he should often suffer in that way, will no longer be able to bear it, but in this case it is not so; for we do not even expend our wholesome thoughts when it is necessary for us to bear aught we would not choose, but they abide with us continually. And mark the wisdom of this blessed man. He said not, “Let the word of Christ” be in you, simply, but what? “dwell in you,” and “richly.”

“In all wisdom, teaching and admonishing one another.” “In all,” says he. Virtue he calls wisdom, and lowliness of mind is wisdom, and almsgiving, and other such like things, are wisdom; just as the contraries are folly, for cruelty too cometh of folly. Whence in many places it calleth the whole of sin folly. “The fool,” saith one, “hath said in his heart, There is no God” (Ps. xiv. 1.); and again, “My wounds stink and are corrupt from the face of my foolishness.” (Ps. xxxviii. 5, Sept.) For what is more foolish, tell me, than one who indeed wrappeth himself about in his own garments, but regardeth not his brethren that are naked; who feedeth dogs, and careth not that the image of God is famishing; who is merely persuaded that human things are nought, and yet clings to them as if immortal. As then nothing is more foolish than such an one, so is nothing wiser than one that achieveth virtue. For mark; how wise he is, says one. He imparteth of his substance, he is pitiful, he is loving to men, he hath well considered that he beareth a common nature with them; he hath well considered the use of wealth, that it is worthy of no estimation; that one ought to be sparing of bodies that are of kin to one, rather than of wealth. He that is a despiser of glory is wholly wise, for he knoweth human affairs; the knowledge of things divine and human, is philosophy. So then he knoweth what things are divine, and what are human, and from the one he keeps himself, on the other he bestoweth his pains. And he knows how to give thanks also to God in all things, he considers the present life as nothing; therefore he is neither delighted with prosperity, nor grieved with the opposite condition.

Tarry not, I entreat, for another to teach thee; thou hast the oracles of God. No man teacheth thee as they; for he indeed oft grudgeth much for vainglory’s sake and envy. Hearken, I entreat you, all ye that are careful for this life, and procure books that will be medicines for the soul. If ye will not any other, yet get you at least the New Testament, the Apostolic Epistles, the Acts, the Gospels, for your constant teachers. If grief befall thee, dive into them as into a chest of medicines; take thence comfort of thy trouble, be it loss, or death, or bereavement of relations; or rather dive not into them merely, but take them wholly to thee; keep them in thy mind.

This is the cause of all evils, the not knowing the Scriptures. We go into battle without arms, and how ought we to come off safe? Well contented should we be if we can be safe with them, let alone without them. Throw not the whole upon us! Sheep ye are, still not without reason, but rational; Paul committeth much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If thou art for ever learning, thou wilt never learn. Do not so come as meaning to be always learning; (for so thou wilt never know;) but so as to finish learning, and to teach others. In the arts do not all persons continue for set times, in the sciences, and in a word, in all the arts? Thus we all fix definitely a certain known time; but if ye are ever learning, it is a certain proof that ye have learned nothing.

This reproach God spake against the Jews. “Borne from the belly, and instructed even to old age.” (Isa. xlvi. 3, 4, Sept.) If ye had not always been expecting this, all things would not have gone backward in this way. Had it been so, that some had finished learning, and others were about to have finished, our work would have been forward; ye would both have given place to others, and would have helped us as well. Tell me, were some to go to a grammarian and continue always learning their letters, would they not give their teacher much trouble? How long shall I have to discourse to you concerning life? In the Apostles’ times it was not thus, but they continually leaped from place to place, appointing those who first learned to be the teachers of any others that were under instruction. Thus they were enabled to circle the world, through not being bound to one place. How much instruction, think ye, do your brethren in the country stand in need of, [they] and their teachers? But ye hold me riveted fast here. For, before the head is set right, it is superfluous to proceed to the rest of the body. Ye throw everything upon us. Ye alone ought to learn from us, and your wives from you, your children from you; but ye leave all to us. Therefore our toil is excessive.

“Teaching,” he saith, “and admonishing one another with psalms and hymns and spiritual songs.” Mark also the considerateness of Paul. Seeing that reading is toilsome, and its irksomeness great, he led them not to histories, but to psalms, that thou mightest at once delight thy soul with singing, and gently beguile thy labors. “Hymns,” he saith, “and spiritual songs.” But now your children will utter songs and dances of Satan, like cooks, and caterers, and musicians; no one knoweth any psalm, but it seems a thing to be ashamed of even, and a mockery, and a joke. There is the treasury house of all these evils. For whatsoever soil the plant stands in, such is the fruit it bears; if in a sandy and salty soil, of like nature is its fruit; if in a sweet and rich one, it is again similar. So the matter of instruction is a sort of fountain. Teach him to sing those psalms which are so full of the love of wisdom; as at once concerning chastity, or rather, before all, of not companying with the wicked, immediately with the very beginning of the book; (for therefore also it was that the prophet began on this wise, “Blessed is the man that hath not walked in the counsel of the ungodly”; (Ps. i. 1.), and again, “I have not sat in the council of vanity”; (Ps. xxvi. 4, Sept.), and again, “in his sight a wicked doer is contemned, but he honoreth those that fear the Lord,” (Ps. xv. 4, Sept.,) of companying with the good, (and these subjects thou wilt find there in abundance,) of restraining the belly, of restraining the hand, of refraining from excess, of not overreaching; that money is nothing, nor glory, and other things such like.

When in these thou hast led him on from childhood, by little and little thou wilt lead him forward even to the higher things. The Psalms contain all things, but the Hymns again have nothing human.174    [This distinction is unfounded. It is likely that by “psalms” the Apostle meant especially the Psalms of the Old Test., and by “hymns” those which were already being written among the Christians; while “spiritual songs” might include both the others, as being contrasted with secular songs. But the distinction cannot be confidently made. Compare Lightfoot here.—J.A.B.] When he has been instructed out of the Psalms, he will then know hymns also, as a diviner thing. For the Powers above chant hymns, not psalms. For “a hymn,” saith one, “is not comely in the mouth of a sinner” (Ecclus. xv. 9.); and again, “Mine eyes shall be upon the faithful of the land, that they sit together with me” (Ps. ci. 6, 7, Sept.); and again, “he that worketh haughtiness hath not dwelt in the midst of my house”; and again, “He that walketh in a blameless way, he ministered unto me.” (Ps. ci. 6, Sept.)

So that ye should safely guard them from intermixing themselves, not only with friends, but even with servants. For the harm done to the free is incalculable, when we place over them corrupt slaves. For if when enjoying all the benefit of a father’s affection and wisdom, they can with difficulty be preserved safe throughout; when we hand them over to the unscrupulousness of servants, they use them like enemies, thinking that they will prove milder masters to them, when they have made them perfect fools, and weak, and worthy of no respect.

More then than all other things together, let us attend seriously to this. “I have loved,” saith he,“ those that love thy law.” (Ps. cxix. 165, not exact.) This man then let us too emulate, and such let us love. And that the young may further be taught chastity, let them hear the Prophet, saying, “My loins are filled with illusions”175    ἐμπαιγμάτων. Evil spirits being supposed to “make sport of” the soul by means of the body. (Ps. xxxviii. 7, Sept.); and again let them hear him saying, “Thou wilt utterly destroy every one that goeth a whoring from Thee.” (Ps. lxxiii. 27, Sept.) And, that one ought to restrain the belly, let them hear again, “And slew,” he saith, “the more part of them176    πίοσιν, Savile, marg. and 1 ms. and so Sept. and E.V. “fattest,” Edd. πλείοσιν. [So Chrys. on that Psalm.—Field.—J.A.B.] while the meat was yet in their mouths.” (Ps. lxxviii. 30, Sept.) And that they ought to be above bribes, “If riches become abundant, set [not]177    The mss. omit the negative, which would easily be lost in the preceding word. One might take it, “Beware of them.” [Field inserts the negative without remark.—J.A.B.] your heart upon them” (Ps. lxii. 10.); and that they ought to keep glory in subjection, “Nor shall his glory descend together after him.” (Ps. xlix. 17.) And not to envy the wicked, “Be not envious against them that work unrighteousness.” (Ps. xxxvii. 1.) And to count power as nothing, “I saw the ungodly in exceeding high place, and lifting himself up as the cedars of Libanus, and I passed by, and lo! he was not.” (Ps. xxxvii. 35.) And to count these present things as nothing, “They counted the people happy, that are in such a case; happy are the people, whose helper is the Lord their God.” (Ps. cxliv. 15, Sept.) That we do not sin without notice, but that there is a retribution, “for,” he saith, “Thou shalt render to every man according to his works.” (Ps. lxii. 12, Sept.) But why doth he not so requite them day by day? “God is a judge,” he says, “righteous, and strong, and longsuffering.” (Ps. vii. 11.) That lowliness of mind is good, “Lord,” he saith, “my heart is not lifted up” (Ps. cxxxi. 1): that pride is evil, “Therefore,” he said, “pride took hold on them wholly” (Ps. lxxiii. 6, Sept.); and again, “The Lord resisteth the proud”; and again, “Their injustice shall come out as of fatness.” That almsgiving is good, “He hath dispersed, he hath given to the needy, his righteousness endureth for ever.” (Prov. iii. 34.) And that to pity is praiseworthy, “He is a good man that pitieth, and lendeth.” (Ps. lxxiii. 7, Sept.) And thou wilt find there many more doctrines than these, full of true philosophy; such as, that one ought not to speak evil, “Him that privily slandereth his neighbor, him did I chase from me.” (Ps. cxii. 9.)

What is the hymn of those above? The Faithful know. What say the cherubim above? What say the Angels? “Glory to God in the highest.” (Ps. cxii. 5.) Therefore after the psalmody come the hymns, as a thing of more perfection. “With psalms,” he saith, “with hymns, with spiritual songs, with grace singing in your hearts to God.” (Ps. ci. 5, Sept.) He means either this, that God because of grace hath given us these things; or, with the songs in grace; or, admonishing and teaching one another in grace; or, that they had these gifts in grace; or, it is an epexegesis178    i.e. an additional explanation, viz. of “singing in your hearts.” and he means, from the grace of the Spirit. “Singing in your hearts to God.” Not simply with the mouth, he means, but with heedfulness. For this is to “sing to God,” but that to the air, for the voice is scattered without result. Not for display, he means. And even if thou be in the market-place, thou canst collect thyself, and sing unto God, no one hearing thee. For Moses also in this way prayed, and was heard, for He saith, “Why criest thou unto Me?” (Ex. xiv. 15.) albeit he said nothing, but cried in thought—wherefore also God alone heard him—with a contrite heart. For it is not forbidden one even when walking to pray in his heart, and to dwell above.

Ver. 17. “And whatsoever ye do,” he saith, “in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.”

For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If thou eat, if thou drink, if thou marry, if thou travel, do all in the Name of God, that is, calling Him to aid thee: in everything first praying to Him, so take hold of thy business. Wouldest thou speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more doth the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Dost thou eat? Give thanks to God both before and afterwards. Dost thou sleep? Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same—nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to thee. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy.

And what is to “do in word or in deed”? Either requesting or performing anything whatever. Hear how in the Name of God Abraham sent his servant; David in the Name of God slew Goliath. Marvelous is His Name and great. Again, Jacob sending his sons saith, “My God give you favor in the sight of the man.” (Gen. xliii. 14.) For he that doeth this hath for his ally, God, without whom he durst do nothing. As honored then by being called upon, He will in turn honor by making their business easy. Invoke the Son, give thanks to the Father. For when the Son is invoked, the Father is invoked, and when He is thanked, the Son has been thanked.

These things let us learn, not as far as words only, but to fulfill them also by works. Nothing is equal to this Name, marvelous is it everywhere. “Thy Name,” he saith, “is ointment poured forth.” (Cant. i. 3.) He that hath uttered it is straightway filled with fragrance. “No man,” it is said, “can call Jesus Lord, but by the Holy Ghost.” (1 Cor. xii. 3.) So great things doth this Name Work. If thou have said, In179    [He uses ἐν τῷ ὀνόματι, which in this connection amounts to substantially the same as the Evangelist’s εἰς τὸ ὄνομα (Matt. xxviii. 19). Compare Acts viii. 16 with x. 48.—J.A.B.] the Name of Father, and Son, and Holy Ghost, with faith, thou hast accomplished everything. See, how great things thou hast done! Thou hast created a man, and wrought all the rest (that cometh) of Baptism! So, when used in commanding diseases, terrible is The Name. Therefore the devil introduced those180    Or, “the matters of the Angels” (τὰ τῶν ἀγγέλων). of the Angels, envying us the honor. Such incantations are for the demons. Even if it be Angel, even if it be Archangel, even if it be Cherubim, allow it not; for neither will these Powers accept such addresses, but will even toss them away from them, when they have beheld their Master dishonored. “I have honored thee,” He saith, “and have said, Call upon Me”; and dost thou dishonor Him? If thou chant this incantation with faith, thou wilt drive away both diseases and demons,181    Gretser de S. Cruce, l. iv. c. 3, quotes the Emperor Leo as speaking of curing a demoniac “by the Sign of the Cross, and the invocation of the Holy and life-giving Trinity.” This agrees with what he has said before, Hom. viii. p. 298, on the use of the Holy Sign. G. also quotes Tertullian de Bapt. 6, who alludes to this form of using it. “The Faith sealed (obsignata) in the Father and the Son and the Holy Ghost.” There were, however, other forms, as “In the Name of our Lord Jesus Christ.” “Deus in adjutorium meum intende,” &c. Gretser also refers to St. Chrys. Catech. ii. fin., where he bids every one on leaving his house cross himself, saying, “I renounce thee, Satan, and thy pomp, and thy angels, and I place myself with thee, O Christ.” St. Cyr. Cat. iv. 10 also connects the Invocation of His Name with the Sign. St. Cyprian, Test. ii. 21, quotes Rev. xiv. 1, so as to imply this connection. and even if thou have failed to drive away the disease, this is not from lack of power, but because it is expedient it should be so. “According to Thy greatness,” he saith, “so also is Thy praise.” (Ps. xlviii. 10.) By this Name hath the world been converted, the tyranny dissolved, the devil trampled on, the heavens opened. We have been regenerated by this Name. This if we have, we beam forth; This maketh both martyrs and confessors; This let us hold fast as a great gift, that we may live in glory, and be well-pleasing to God, and be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness, &c.

ΟΜΙΛΙΑ Θʹ. Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες, καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς καὶ ὕμνοις, καὶ ᾠδαῖς πνευματικαῖς, ἐν χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ Κυρίῳ: καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ, ἐν ἔργῳ, πάντα ἐν ὀνόματι τοῦ Κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ Θεῷ καὶ Πατρὶ δι' αὐτοῦ. αʹ. Παραινέσας εὐχαρίστους εἶναι, καὶ τὴν ὁδὸν δείκνυσι. Ποίαν δὴ ταύτην; Ἣν πρώην ἡμεῖς διελέχθημεν πρὸς ὑμᾶς. Τί λέγων; Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως. Μᾶλλον δὲ οὐ ταύτην μόνον, ἀλλὰ καὶ ἑτέραν. Ἐγὼ μὲν γὰρ εἶπον, ὅτι δεῖ τοὺς τὰ δεινότερα πεπονθότας ἀναλέγειν, καὶ τοὺς τὰ χαλεπώτερα ὧν ἐπάθομεν ὑπομείναντας ἀναλογίζεσθαι, καὶ εὐχαριστεῖν ὑπὲρ τοῦ μὴ συμβῆναι ἐκεῖνα: αὐτὸς δὲ τί φησιν; Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως: τουτέστιν, ἡ διδασκαλία, τὰ δόγματα, ἡ παραίνεσις, ἐν αἷς οὐδὲν τὴν παροῦσαν ζωὴν εἶναί φησιν, οὐδὲ τὰ ταύτης ἀγαθά. Ἐὰν γὰρ ταῦτα ἴδωμεν, οὐδενὶ τῶν δυσχερῶν εἴξομεν. Ἐνοικείτω, φησὶν, ἐν ὑμῖν πλουσίως, μὴ ἁπλῶς, ἀλλὰ μετὰ πολλῆς τῆς περιουσίας. Ἀκούσατε ὅσοι ἐστὲ κοσμικοὶ, καὶ γυναικὸς καὶ παίδων προΐστασθε, πῶς καὶ ὑμῖν ἐπιτρέπει μάλιστα τὰς Γραφὰς ἀναγινώσκειν: καὶ οὐχ ἁπλῶς οὐδὲ ὡς ἔτυχεν, ἀλλὰ μετὰ πολλῆς τῆς σπουδῆς. Ὥσπερ γὰρ ὁ πλούσιος ἐν χρήμασι ζημίαν καὶ καταδίκην ἐνεγκεῖν δύναται, οὕτως ὁ πλουτῶν ἐν δόγμασι φιλοσοφίας, οὐχὶ πενίαν μόνον, ἀλλὰ καὶ πάσας τὰς συμφορὰς εὐκόλως οἴσει, καὶ ἐκείνου εὐκολώτερον. Ἐκεῖ μὲν γὰρ ἐν τῇ διαλύσει τῆς ζημίας ἀνάγκη τὸν ὄντα πλούσιον ἐλαττοῦσθαι καὶ ἐλέγχεσθαι: κἂν πολλάκις τοῦτο πάθῃ, οὐκέτι δυνήσεται ἐνεγκεῖν: ἐνταῦθα δὲ οὐχ οὕτως: οὐδὲ γὰρ δαπανῶμεν τοὺς ὑγιεῖς λογισμοὺς, ὅταν ἐνεγκεῖν τι δέῃ τῶν ἀβουλήτων, ἀλλὰ μένουσι διαπαντός. Καὶ ὅρα τὴν σύνεσιν τοῦ μακαρίου τούτου: Οὐκ εἶπεν: Ὁ λόγος τοῦ Χριστοῦ ἐν ὑμῖν ἔστω, ἁπλῶς, ἀλλὰ τί; Ἐνοικείτω, καὶ, Πλουσίως. Ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτούς. Τὴν ἀρετήν φησι σοφίαν: εἰκότως: καὶ ἡ ταπεινοφροσύνη γὰρ, καὶ ἡ ἐλεημοσύνη, καὶ ὅσα τοιαῦτα, σοφία ἐστίν: ὥσπερ οὖν τἀναντία, ἄνοια: καὶ γὰρ ὠμότης ἐξ ἀνοίας. Ὅθεν πολλαχοῦ τὴν πᾶσαν ἁμαρτίαν ἀφροσύνην καλεῖ. Εἶπε, φησὶν, ἄφρων ἐν καρδίᾳ αὑτοῦ: Οὐκ ἔστι Θεός: καὶ πάλιν, Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου. Τί γὰρ ἀνοητότερον, εἰπέ μοι, τοῦ ἑαυτὸν μὲν ἱμάτια περιβάλλοντος, τοὺς δὲ ἀδελφοὺς τοὺς αὑτοῦ γυμνοὺς παραβλέποντος; τοῦ κύνας μὲν τρέφοντος, τὴν δὲ εἰκόνα τοῦ Θεοῦ περιορῶντος ἐν λιμῷ; τοῦ πεπεισμένου ἁπλῶς, ὅτι οὐδὲν τὰ ἀνθρώπινα πράγματα, καὶ ὥσπερ ἀθανάτοις αὐτοῖς προστετηκότος; Ὥσπερ οὖν οὐδὲν τοῦ τοιούτου ἀνοητότερον, οὕτως οὐδὲν σοφώτερον τοῦ τὴν ἀρετὴν κατορθοῦντος. Ὅρα γὰρ, πῶς σοφός ἐστι, φησί: μεταδίδωσι τῶν ὄντων, ἐλεήμων ἐστὶ, φιλάνθρωπος: ἐπέγνω τὴν φύσιν ὅτι κοινή: ἐπέγνω τὴν τῶν χρημάτων χρῆσιν, ὅτι οὐδενὸς ἀξία λόγου: ὅτι τῶν σωμάτων τῶν οἰκείων δεῖ φείδεσθαι μᾶλλον, ἢ τῶν χρημάτων. Διὸ δόξης καταφρονῶν καὶ φιλόσοφός ἐστιν: οἶδε γὰρ τὰ ἀνθρώπινα πράγματα. Τῶν θείων καὶ ἀνθρωπίνων πραγμάτων γνῶσις ἡ φιλοσοφία. Οὐκοῦν οἶδε μὲν ποῖα θεῖα, ποῖα δὲ ἀνθρώπινα, καὶ τῶν μὲν ἀπέχεται, ταῦτα δὲ ἐργάζεται: οἶδε, καὶ εὐχαριστεῖ τῷ Θεῷ ἐν πᾶσιν: οὐδὲν εἶναι νομίζει τὸν παρόντα βίον: διὰ τοῦτο οὐδὲ ἥδεται τοῖς χρηστοῖς, οὔτε λυπεῖται τοῖς ἐναντίοις. Μηδὲ περιμείνῃς ἕτερον διδάσκαλον: ἔχεις τὰ λόγια τοῦ Θεοῦ: οὐδείς σε διδάσκει ὡς ἐκεῖνα. Οὗτος μὲν γὰρ πολλὰ καὶ διὰ κενοδοξίαν καὶ διὰ βασκανίαν ἐπικρύπτει πολλάκις. Ἀκούσατε, παρακαλῶ, πάντες οἱ βιωτικοὶ, καὶ κτᾶσθε βιβλία φάρμακα τῆς ψυχῆς. Εἰ μηδὲν ἕτερον βούλεσθε, τὴν γοῦν Καινὴν κτήσασθε, τῶν ἀποστόλων τὰς Πράξεις, τὰ Εὐαγγέλια, διδασκάλους διηνεκεῖς. Ἂν λύπη συμβῇ, ὥσπερ εἰς ἀποθήκην φαρμάκων ἔγκυψον: λάβε παραμυθίαν ἐκεῖθεν τοῦ δεινοῦ, ἂν ζημία, ἂν θάνατος, ἂν ἀποβολὴ οἰκείων: μᾶλλον δὲ μὴ ἔγκυπτε, ἀλλὰ ἀνάλαβε πάντα, ἔχε ἐπὶ τῆς διανοίας. Τοῦτο πάντων αἴτιον τῶν κακῶν, τὸ μὴ εἰδέναι τὰς Γραφάς. Χωρὶς ὅπλων εἰς πόλεμον βαδίζομεν: καὶ πῶς ἔδει σωθῆναι; Ἀγαπητὸν μετὰ τούτων σωθῆναι, μήτι γε χωρὶς τούτων. Μὴ τὰ πάντα ἐφ' ἡμᾶς ῥίπτετε: πρόβατά ἐστε, ἀλλ' οὐκ ἄλογα, ἀλλὰ λογικά: πολλὰ καὶ ὑμῖν ὁ Παῦλος ἐπιτρέπει. Οἱ διδασκόμενοι οὐ διαπαντὸς ἐπὶ τὸ μαθεῖν διατρίβουσιν, ἐπεὶ οὐ διδάσκονται: ἂν ἀεὶ μανθάνῃς, οὐδέποτε μαθήσῃ. Μὴ οὕτως ἔρχου, ὡς ἀεὶ μαθησόμενος: ἐπεὶ οὐδέποτε εἴσῃ, ἀλλ' ὡς καὶ ἀπομαθησόμενος, καὶ διδάξων ἕτερον. Εἰπὲ δέ μοι, οὐχὶ ὡρισμένους καιροὺς παραμένουσιν ἅπαντες ἐν τοῖς μαθήμασι, καὶ ἐν πάσαις ἁπλῶς ταῖς τέχναις; Οὕτως ἅπαντες ὁρίζομεν φανερὸν καιρόν: ἂν δὲ ἀεὶ μανθάνῃ, τεκμήριόν ἐστι τοῦ μηδὲν μαθεῖν. βʹ. Τοῦτο τὸ ὄνειδος τοῖς Ἰουδαίοις ὁ Θεὸς εἶπεν: Αἰρόμενοι ἐκ κοιλίας, καὶ παιδευόμενοι ἕως γήρως. Εἰ μὴ ἀεὶ τοῦτο προσεδοκᾶτε, οὐκ ἂν οὕτως εἰς τοὐπίσω πάντα ἀπῄει. Εἰ ἐνῆν τοὺς μὲν εἶναι μεμαθηκότας, τοὺς δὲ μέλλοντας, προέκοψεν ἂν τὸ ἔργον ἡμῖν: παρεχωρήσατε ἂν ἑτέροις, καὶ συναντελάβεσθε καὶ ἡμῖν. Εἰπέ μοι, εἰ πρὸς γραμματιστήν τινες ἀπίοιεν, εἶτα μένοιεν ἀεὶ τὰ στοιχεῖα μανθάνοντες, οὐ πολὺν τῷ διδασκάλῳ πόνον παρέξουσι; Μέχρι τίνος ὑμῖν περὶ βίου διαλεγόμεθα; Ἐπὶ τῶν ἀποστόλων οὕτως οὐκ ἦν, ἀλλὰ συνεχῶς μετεπήδων, τοὺς πρότερον μανθάνοντας διδασκάλους καθιστῶντες ἑτέρων τινῶν μαθητευομένων. Οὕτως ἠδυνήθησαν τὴν οἰκουμένην περιελθεῖν, τῷ μὴ προσδεσμεῖσθαι τόπῳ ἑνί. Πόσης οἴεσθε διδασκαλίας δεῖσθαι τοὺς ὑμετέρους ἀδελφοὺς τοὺς ἐπὶ τῶν ἀγρῶν, καὶ τοὺς ἐκείνων διδασκάλους; Ἀλλ' ὑμεῖς με κατέχετε προσηλώσαντες. Πρὶν ἢ γὰρ τὴν κεφαλὴν καλῶς διατεθῆναι, περιττὸν ἐπὶ τὸ λοιπὸν σῶμα ἱέναι. Πάντα ἡμῖν ἐπιῤῥίπτετε. Ὑμᾶς ἐχρῆν παρ' ἡμῶν μανθάνειν μόνον: τὰς δὲ γυναῖκας παρ' ὑμῶν, τὰ παιδία παρ' ὑμῶν: ἀλλὰ πάντα ἡμῖν καταλιμπάνετε. Διὰ τοῦτο πολὺς ὁ κόπος. Διδάσκοντες, φησὶ, καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς. Ὅρα καὶ τὸ ἀνεπαχθὲς τοῦ Παύλου. Ἐπειδὴ ἡ ἀνάγνωσις ἔχει πόνον, καὶ πολὺ τὸ φορτικὸν, οὐκ ἐφ' ἱστορίας ἤγαγεν, ἀλλ' ἐπὶ ψαλμοὺς, ἵνα ὁμοῦ καὶ τέρπῃς τὴν ψυχὴν ᾄδων, καὶ ὑποκλέπτῃς τὸν πόνον. Ὕμνοις, φησὶ, καὶ ᾠδαῖς πνευματικαῖς. Νῦν δὲ σατανικὰς μὲν ᾠδὰς καὶ ὀρχήσεις αἱροῦσιν οἱ παῖδες οἱ ὑμέτεροι, καθάπερ οἱ μάγειροι καὶ οἱ ὀψῶναι καὶ οἱ χορευταί: ψαλμὸν δὲ οὐδεὶς οὐδένα οἶδεν, ἀλλὰ καὶ αἰσχύνη τὸ πρᾶγμα δοκεῖ εἶναι καὶ χλευασία καὶ γέλως. Ἐκεῖθεν ἅπαντα τὰ κακὰ σώζεται. Ἐν οἵᾳ γὰρ ἂν ἑστήκῃ γῇ τὸ φυτὸν, τοιοῦτον φέρει τὸν καρπόν: ἂν ἐν ἀμμώδει καὶ ἁλμυρᾷ, τοιοῦτον: ἂν ἐν γλυκείᾳ καὶ λιπαρᾷ, πάλιν ὅμοιον. Οὕτω πηγή τίς ἐστι τὰ διδάγματα. Δίδαξον αὐτὸν ᾄδειν ψαλμοὺς ἐκείνους τοὺς φιλοσοφίας γέμοντας, οἷον περὶ σωφροσύνης εὐθέως, μᾶλλον δὲ πρὸ πάντων περὶ τοῦ μὴ συνεῖναι πονηροῖς, εὐθέως ἀπ' αὐτῆς τῆς ἀρχῆς τοῦ βιβλίου (διὰ γὰρ τοῦτο καὶ ἐντεῦθεν ἤρξατο ὁ Προφήτης, λέγων: Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν: Καὶ πάλιν, Οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος. Καὶ πάλιν: Ἐξουδένωται ἐνώπιον αὐτοῦ πονηρευόμενος: τοὺς δὲ φοβουμένους τὸν Κύριον δοξάζει): περὶ τοῦ συνεῖναι ἀγαθοῖς (καὶ ταῦτα εὑρήσεις ἐκεῖ: καὶ ἄλλα πολλά): περὶ τοῦ γαστρὸς κρατεῖν, περὶ τοῦ χεῖρας κατέχειν, περὶ τοῦ μὴ πλεονεκτεῖν: ὅτι οὐδὲν τὰ χρήματα, οὐδὲ ἡ δόξα, καὶ ὅσα τοιαῦτα. Ὅταν τούτοις ἐκ παιδὸς ἐνάξῃς αὐτὸν, κατὰ μικρὸν καὶ ἐπὶ τὰ ὑψηλότερα ἄξεις. Οἱ ψαλμοὶ πάντα ἔχουσιν, οἱ δὲ ὕμνοι πάλιν οὐδὲν ἀνθρώπινον: ὅταν ἐν τοῖς ψαλμοῖς μάθῃ, τότε καὶ ὕμνους εἴσεται, ἅτε θειότερον πρᾶγμα. Αἱ γὰρ ἄνω δυνάμεις ὑμνοῦσιν, οὐ ψάλλουσιν: Οὐ γὰρ ὡραῖος ὕμνος ἐν στόματι, φησὶν, ἁμαρτωλοῦ: καὶ πάλιν, Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς, τοῦ συγκαθῆσθαι αὐτοὺς μετ' ἐμοῦ: καὶ πάλιν, Οὐ κατῴκει ἐν μέσῳ τῆς οἰκίας μου ποιῶν ὑπερηφανίαν: καὶ πάλιν, Πορευόμενος ἐν ὁδῷ ἀμώμῳ, οὗτός μοι ἐλειτούργει. Ὥστε μὴ μόνον φίλοις, ἀλλὰ μηδὲ οἰκέταις ἀναμιγνύναι ἑαυτοὺς ἀσφαλίζεσθε. Τὰ γὰρ μυρία κακὰ τοῖς ἐλευθέροις, ὅταν δούλους αὐτοῖς ἐπιστήσωμεν διεφθαρμένους. Εἰ γὰρ πατρὸς ἀπολαύοντες καὶ φιλοστοργίας καὶ φιλοσοφίας τοσαύτης, μόλις διασώζονται: ὅταν αὐτοὺς ἐκδῶμεν τῇ ἀφειδείᾳ τῶν οἰκετῶν, τίνες ἔσονται; Καθάπερ ἐχθροῖς αὐτοῖς κέχρηνται, νομίζοντες αὐτοῖς τὴν δεσποτείαν εἶναι ἡμερωτέραν, ἂν μωροὺς αὐτοὺς ἀπεργάσωνται καὶ φαύλους καὶ οὐδενὸς λόγου ἀξίους. Πρὸ τῶν ἄλλων οὖν ἁπάντων ταῦτα σπουδάζωμεν. Ἠγάπησα, φησὶ, τοὺς ἀγαπῶντας τὸν νόμον σου. Τοῦτον οὖν καὶ ἡμεῖς ζηλώσωμεν, καὶ τούτους ἀγαπῶμεν. Ἵνα δὲ πάλιν σωφρονῶσιν οἱ παῖδες, ἀκουέτωσαν τοῦ Προφήτου λέγοντος, ὅτι Αἱ ψόαι μου ἐπλήσθησαν ἐμπαιγμάτων: καὶ πάλιν, Ἐξολοθρεύσεις πάντα τὸν πορνεύοντα ἀπὸ σοῦ. Καὶ ὅτι δεῖ κατέχειν γαστρὸς, ἀκουέτωσαν πάλιν: Καὶ ἀπέκτεινε, φησὶν, ἐν τοῖς πλείοσιν αὐτῶν, ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτῶν. Καὶ ὅτι δεῖ δώρων κρατεῖν, ἐντεῦθεν μαθήσονται: Πλοῦτος, φησὶν, ἐὰν ῥέῃ, προστίθεσθε καρδίαν: καὶ ὅτι δόξης κρατεῖν, καὶ τοῦτο εὑρήσουσιν: Οὐδὲ συγκαταβήσεται αὐτῷ ὀπίσω αὐτοῦ ἡ δόξα αὐτοῦ: τοὺς πονηροὺς μὴ ζηλοῦν: Μὴ παραζήλου ἐν πονηρευομένοις: τὰς δυναστείας ἡγεῖσθαι οὐδέν: Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου, καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν: μηδὲν τὰ παρόντα ἡγεῖσθαι: Ἐμακάρισαν τὸν λαὸν, ᾧ ταῦτά ἐστι: μακάριος ὁ λαὸς, οὗ Κύριος ὁ Θεὸς βοηθὸς αὐτοῦ: ὅτι οὐχ ἁπλῶς ἁμαρτάνομεν, ἀλλ' ἔστιν ἀνταπόδοσις: ὅτι Σὺ ἀποδώσεις, φησὶν, ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Διὰ τί δὲ οὐ καθ' ἡμέραν ἀποδίδωσιν; Ὁ Θεὸς κριτὴς, φησὶν, δίκαιος καὶ ἰσχυρὸς καὶ μακρόθυμος: ὅτι ἡ ταπεινοφροσύνη καλόν: Κύριε, φησὶν, οὐχ ὑψώθη ἡ καρδία μου: ὅτι ὑπερηφανία κακόν: Διὰ τοῦτο, φησὶν, ἐκράτησεν αὐτοὺς ἡ ὑπερηφανία εἰς τέλος: καὶ πάλιν, Κύριος ὑπερηφάνοις ἀντιτάσσεται: καὶ πάλιν, Ἐξελεύσεται ὡς ἐκ στέατος ἡ ἀδικία αὐτῶν. Ὅτι ἡ ἐλεημοσύνη καλόν: Ἐσκόρπισεν, ἔδωκε τοῖς πένησιν: ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα: ὅτι τὸ ἐλεεῖν ἐπαινετόν: Χρηστὸς ἀνὴρ ὁ οἰκτείρων, καὶ κιχρῶν. Καὶ πολλὰ τούτων πλείονα εὑρήσεις ἐκεῖ ἐμφιλόσοφα δόγματα: οἷον ὅτι κακῶς λέγειν οὐ δεῖ: Τὸν καταλαλοῦντα, φησὶ, λάθρα τὸν πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον. Τίς ὁ ὕμνος τῶν ἄνω, τί λέγει τὰ Χερουβὶμ, ἴσασιν οἱ πιστοί. Τί ἔλεγον οἱ ἄγγελοι κάτω; Δόξα ἐν ὑψίστοις Θεῷ. Διὰ τοῦτο μετὰ τὰς ψαλμῳδίας ὕμνοι, ἅτε τελειότερόν τι πρᾶγμα: Ψαλμοῖς, φησὶν, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν τῇ χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ Θεῷ. Ἢ τοῦτό φησιν, ὅτι διὰ χάριν ἡμῖν ταῦτα ἔδωκεν ὁ Θεὸς, ἢ ταῖς ἐν τῇ χάριτι ᾠδαῖς, ἢ νουθετοῦντες ἑαυτοὺς καὶ διδάσκοντες ἐν χάριτι, ἢ ὅτι ἐν χάριτι εἶχον ταῦτα τὰ χαρίσματα, ἢ ἐπεξήγησίς ἐστιν. Ἀπὸ τῆς χάριτος τοῦ Πνεύματος, φησίν. Ἄ|δοντες ἐν ταῖς καρδίαις ὑμῶν τῷ Θεῷ. Μὴ ἁπλῶς, φησὶ, τῷ στόματι, ἀλλὰ μετὰ προσοχῆς. Τοῦτο γάρ ἐστι τῷ Θεῷ ᾄδειν, ἐκεῖνο δὲ τῷ ἀέρι: διαχεῖται γὰρ ἁπλῶς ἡ φωνή. Μὴ πρὸς ἐπίδειξιν, φησίν. Κἂν ἐν ἀγορᾷ ᾖς, δύνασαι συστρέψαι σαυτὸν καὶ ᾄδειν τῷ Θεῷ, μηδενὸς ἀκούοντος. Ἐπεὶ καὶ Μωϋσῆς οὕτως ηὔχετο, καὶ ἠκούσθη: φησὶ γάρ: Τί βοᾷς πρός με; Καίτοι γε οὐδὲν εἶπεν ἀλλ' ἐβόα κατὰ διάνοιαν μετὰ καρδίας συντετριμμένης: διὸ καὶ ὁ Θεὸς ἤκουσε μόνος. Οὐ κεκώλυται γὰρ καὶ περιπατοῦντα εὔχεσθαι κατὰ καρδίαν, καὶ ἄνω εἶναι. Καὶ πᾶν ὅ τι ἂν ποιῆτε, φησὶν, ἐν λόγῳ, ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, εὐχαριστοῦντες τῷ Θεῷ καὶ Πατρὶ δι' αὐτοῦ. Ἐὰν γὰρ οὕτω ποιῶμεν, οὐδὲν ἔσται μιαρὸν, οὐδὲν ἀκάθαρτον, ἔνθα ἂν ὁ Χριστὸς καλῆται. Ἐὰν ἐσθίῃς, ἐὰν πίνῃς, ἐὰν γαμῇς, ἐὰν ἀποδημῇς, πάντα ἐν ὀνόματι τοῦ Θεοῦ πρᾶττε: τουτέστιν, αὐτὸν καλῶν βοηθόν: ἐπὶ πάντων πρότερον αὐτῷ εὐχόμενος, ἅπτου τῶν πραγμάτων. Βούλει τι φθέγξασθαι; τοῦτο πρότασσε. Διὰ τοῦτο καὶ ἡμεῖς τῶν ἐπιστολῶν προτάσσομεν τὸ ὄνομα Κυρίου. Ἔνθα ἂν ᾖ τὸ ὄνομα Κυρίου, πάντα αἴσια. Εἰ γὰρ ὑπάτων ὀνόματα ἀσφαλῆ τὰ γραμματεῖα ποιεῖ, πολλῷ μᾶλλον τοῦ Χριστοῦ τὸ ὄνομα. Ἢ τοῦτό φησι: Κατὰ Θεὸν πάντα καὶ λέγετε, καὶ πράττετε: μὴ τοὺς ἀγγέλους ἐπεισάγετε. Ἐσθίεις; εὐχαρίστησον τῷ Θεῷ, καὶ μέλλων, καὶ μετὰ ταῦτα. Καθεύδεις; εὐχαρίστησον τῷ Θεῷ, καὶ μέλλων, καὶ μετὰ ταῦτα. Εἰς ἀγορὰν ἐμβάλλεις; ταυτὸν ποίει: μηδὲν κοσμικὸν, μηδὲν βιωτικόν. Πάντα ἐν ὀνόματι Κυρίου ποίει, καὶ πάντα σοι εὐοδωθήσεται. Ὅπου ἂν ἐπιτεθῇ τὸ ὄνομα τοῦ Θεοῦ, πάντα αἴσια. Εἰ δαίμονας ἐκβάλλει, εἰ νόσους ἀπελαύνει, πολλῷ μᾶλλον εὐκολίαν πραγμάτων ποιήσει. Καὶ τί ἐστι ποιῆσαι ἐν λόγῳ, ἢ ἐν ἔργῳ; Ἢ ἀξιοῦντα, ἢ ὁτιοῦν ποιοῦντα. Ἄκουσον πῶς ὁ Ἀβραὰμ ἐν ὀνόματι Θεοῦ τὸν οἰκέτην ἀπέστειλεν, ὁ Δαυῒδ ἐν ὀνόματι Θεοῦ τὸν Γολιὰθ καθεῖλε. Θαυμαστὸν τὸ ὄνομα αὐτοῦ καὶ μέγα. Πάλιν ὁ Ἰακὼβ τοὺς υἱοὺς πέμπων, φησίν: Ὁ δὲ Θεός μου δῴη ὑμῖν χάριν ἐνώπιον τοῦ ἀνθρώπου. Ὁ γὰρ τοῦτο ποιῶν, ἔχει σύμμαχον τὸν Θεὸν, οὗ χωρὶς οὐδὲν ἐτόλμησε ποιῆσαι. Ἅτε οὖν τιμηθεὶς τῷ κληθῆναι, ἀντιτιμήσει τῷ ἐξευμαρίσαι τὰ πράγματα. Κάλει τὸν Υἱὸν, εὐχαρίστει τῷ Πατρί. Καὶ γὰρ τοῦ Υἱοῦ καλουμένου ὁ Πατὴρ καλεῖται, καὶ αὐτοῦ εὐχαριστουμένου ὁ Υἱὸς εὐχαριστεῖται. Ταῦτα μανθάνωμεν μὴ μέχρι ῥημάτων, ἀλλὰ καὶ διὰ τῶν ἔργων πληροῦν. Οὐδὲν τοῦ ὀνόματος τούτου ἴσον: τοῦτο πανταχοῦ θαυμάσιον: Μύρον, φησὶν, ἐκκενωθὲν ὄνομά σου. Ὁ τοῦτο εἰπὼν εὐθέως εὐωδίας ἐνεπλήσθη. Οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν, φησὶν, εἰ μὴ ἐν Πνεύματι ἁγίῳ. Τοῦτο τὸ ὄνομα τοσαῦτα ἐργάζεται. Ἐὰν εἴπῃς: Ἐν ὀνόματι Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, μετὰ πίστεως, πάντα ἤνυσας. Ὅρα πόσα ἐποίησας: ἐδημιούργησας ἄνθρωπον, καὶ τἄλλα πάντα ἀπὸ τοῦ βαπτίσματος εἰργάσω. Οὕτω ταῖς νόσοις ἐπιτασσόμενον φοβερὸν τὸ ὄνομα. Διὰ ταῦτα ὁ διάβολος τὰ τῶν ἀγγέλων ἐπεισήγαγε, βασκαίνων ἡμῖν τῆς τιμῆς. Τῶν δαιμόνων τοιαῦται αἱ ἐπῳδαί. Κἂν ἄγγελος ᾖ, κἂν ἀρχάγγελος, κἂν τὰ Χερουβὶμ, μὴ ἀνέχου: ἐπεὶ οὐδὲ αὗται αἱ δυνάμεις καταδέξονται, ἀλλὰ καὶ ἀποσείσονται, ὅταν ἴδωσι τὸν Δεσπότην ἀτιμαζόμενον. Ἐγώ σε ἐτίμησα, φησὶ, καὶ εἶπον: Ἐμὲ κάλει: καὶ σὺ ἀτιμάζεις αὐτόν; Ἂν ταύτην ᾄδῃς τὴν ἐπῳδὴν μετὰ πίστεως, καὶ νόσους καὶ δαίμονας ἀπελάσεις: κἂν μὴ ἀπελάσῃς τὴν νόσον, οὐ παρὰ ἀσθένειαν, ἀλλὰ παρὰ τὸ συμφέρον. Κατὰ τὴν μεγαλωσύνην σου, φησὶν, οὕτω καὶ ἡ αἴνεσίς σου. Διὰ τοῦ ὀνόματος τούτου ἡ οἰκουμένη ἐπεστράφη, ἡ τυραννὶς ἐλύθη, ὁ διάβολος ἐπατήθη, οἱ οὐρανοὶ ἀνεῴγησαν. Καὶ τί λέγω, οἱ οὐρανοί; ἡμεῖς ἀνεγεννήθημεν διὰ τοῦ ὀνόματος τούτου. Ἐὰν τοῦτο ἔχωμεν, λάμπομεν. Τοῦτο καὶ μάρτυρας ποιεῖ, καὶ ὁμολογητάς: τοῦτο κατέχωμεν ἀντὶ μεγάλου δώρου, ἵνα ἐν δόξῃ ζήσωμεν, καὶ εὐαρεστήσωμεν τῷ Θεῷ, καὶ καταξιωθῶμεν τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσιν αὐτὸν, χάριτι καὶ φιλανθρωπίᾳ.