John Chrysostom, Homilies on Ephesians

“This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart: who being past feeling, gave themselves up to lasciviousness, to work all uncleanness with greediness.”

These words are not addressed to the Ephesians only, but are now addressed also to you; and that, not from me, but from Paul; or rather, neither from me nor from Paul, but from the grace of the Spirit. And we then ought so to feel, as though that grace itself were uttering them. And now hear what it saith. “This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their heart.” If then it is ignorance, if it is hardening, why blame it?151 [“The cause of this estrangement of the Gentiles from the life of God is the ignorance which is in them through hardening of heart, consequently due to their own fault.”—Meyer.—G.A.] if a man is ignorant, it were just, not that he should be ill-treated for it, nor be blamed, but that he should be informed of those things of which he is ignorant. But mark how at once he cuts them off from all excuse. “Who being past feeling,” saith he, “gave themselves up to lasciviousness, to work all uncleanness with greediness; but ye did not so learn Christ.” Here he shows us, that the cause of their hardening was their way of life, and that their life was the consequence of their own indolence and want of feeling.

“Who being past feeling,”152 [“The estrangement of the Gentiles from the divine life, indicated in the preceding verse, is here proved in conformity with experience.”—Meyer.—G.A.] saith he, “gave themselves up.”

Whenever then ye hear, that “God gave them up unto a reprobate mind” (Rom. i. 28.), remember this expression, that “they gave themselves up.” If then they gave themselves over, how did God give them over? and if again God gave them over, how did they give themselves over? Thou seest the seeming contradiction. The word, “gave them over,” then, means this, He permitted153 [“The word implies an active giving up, not mere permission.”—Meyer, Ellicott, Thayer.—G.A.] them to be given over. Seest thou, that the impure life is the ground for like doctrines also? “Every one,” saith the Lord, “that doeth ill hateth the light, and cometh not to the light.” (John iii. 20.) For how could a profligate man, one more immersed in the practice of indiscriminate lewdness than the swine154 [The word “swine” (χοίρων), though omitted from Field’s text, is clearly attested, and cannot be omitted without leaving the sense difficult and obscure.—G.A.] that wallow in the mire, and who is a lover of money, and has not so much as any desire after temperance, enter upon a life like this? They made the thing, saith he, their “work.”155 [Namely, “to work all uncleanness,” &c.—G.A.] Hence their “hardening” (ver. 19), hence the “darkness of their understanding.” There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by the influx of ill humors, or by superabundance of rheum. And so surely is it also here; when the strong current of the affairs of this life overwhelms the perceptive power of the understanding, it is thrown into a state of darkness. And in the same way as if we were placed in the depths under water, we should be unable to see the sun through the quantity of water lying, like a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the heart takes place, that is, an insensibility, whenever there is no fear to agitate the soul. “There is no fear of God,” it saith, “before his eyes” (Ps. xxxvi. 1.); and again, “The fool hath said in his heart, There is no God.” (Ps. xiv. 1.) Now blindness arises from no other cause than from want of feeling; this clogs the channel; for whenever the fluids are curdled and collected into one place, the limb becomes dead and void of feeling; and though thou burn it, or cut it, or do what thou wilt with it, still it feels not. So is it also with those persons, when they have once given themselves over to lasciviousness: though thou apply the word to them like fire, or steel, yet nothing touches, nothing reaches them; their limb is utterly dead. And unless thou canst remove the insensibility, so as to touch the healthy members, everything thou doest is vain.

“With greediness,” saith he.

Here he has most completely taken away their excuse; for it was in their power, if at least they chose it, not to be “greedy,”156 [From the word used by Chrysostom as the antithesis of πλεονεκτεῖν, namely, μετὰ συμμετρίας (and compare ἀμέτρως below) it is evident he understood the phrase ἐν πλεονεξί& 139·, as the Revisers of Eng. Ver. do, “with greediness.” But Meyer denies that the word πλεονεξία ever means anything but “covetousness” in the New Test. So also Ellicott.—G.A.] nor to be “lascivious,” nor gluttonous, and yet to enjoy their desires. It was in their power to partake in moderation157 [From the word used by Chrysostom as the antithesis of πλεονεκτεῖν, namely, μετὰ συμμετρίας (and compare ἀμέτρως below) it is evident he understood the phrase ἐν πλεονεξί& 139·, as the Revisers of Eng. Ver. do, “with greediness.” But Meyer denies that the word πλεονεξία ever means anything but “covetousness” in the New Test. So also Ellicott.—G.A.] of riches, and even of pleasure and of luxury; but when they indulged the thing immoderately,158 [From the word used by Chrysostom as the antithesis of πλεονεκτεῖν, namely, μετὰ συμμετρίας (and compare ἀμέτρως below) it is evident he understood the phrase ἐν πλεονεξί& 139·, as the Revisers of Eng. Ver. do, “with greediness.” But Meyer denies that the word πλεονεξία ever means anything but “covetousness” in the New Test. So also Ellicott.—G.A.] they destroyed all.

“To work all uncleanness,” saith he.

Ye see how he strips them of all excuse by speaking of “working uncleanness.” They did not sin, he means, by making a false step, but they worked out these horrid deeds, and they made the thing a matter of study. “All uncleanness”; uncleanness is all adultery, fornication, unnatural lust, envy, every kind of profligacy and lasciviousness.

Ver. 20, 21. “But ye did not so learn Christ,” he continues, “if so be that ye heard Him, and were taught in Him even as truth is in Jesus.”

The expression, “If so be that ye heard Him,” is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, “If so be that it is a righteous thing with God to recompense affliction to them that afflict you.” (2 Thess. i. 6.) That is to say, It was not for these purposes that “ye learned Christ.”

Ver. 22. “That ye put away as concerning your former manner of life, the old man.”

This then surely is to learn Christ, to live rightly; for he that lives wickedly knows not God, neither is known of Him; for hear what he saith elsewhere, “They profess that they know God, but by their works they deny Him.” (Tit. i. 16.)

“As truth is in Jesus; that ye put away as concerning your former manner of life, the old man.”

That is to say, It was not on these terms that thou enteredst into covenant. What is found among us is not vanity, but truth. As the doctrines are true, so is the life also. Sin is vanity and falsehood; but a right life is truth. For temperance is indeed truth, for it has a great end; whereas profligacy ends in nothing.

“Which waxeth corrupt,” saith he, “after the lusts of deceit.” As his lusts became corrupt, so himself also. How then do his lusts become corrupt? By death all things are dissolved; for hear the Prophet, how he saith, “In that very day his thoughts perish.” (Ps. cxlvi. 4.) And not by death only, but by many things besides; for instance, beauty, at the advance of either disease or old age, withdraws and dies away, and suffers corruption. Bodily vigor again is destroyed by the same means; nor does luxury itself afford the same pleasure in old age, as is evident from the case of Barzillai:159 [And David said to Barzillai, “Come and I will sustain thee in Jerusalem.” And Barzillai said unto the king, “I am this day fourscore years old: can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?”—2 Sam. xix. 31–35.—G.A.] the history, no doubt, ye know. Or again, in another sense, lust corrupts and destroys the old man; for as wool is destroyed by the very same means by which it is produced, so likewise is the old man. For love of glory destroys him, and pleasures will often destroy him, and “lust” will utterly “deceive” him. For this is not really pleasure but bitterness and deceit, all pretense and outward show. The surface, indeed, of the things is bright, but the things themselves are only full of misery and extreme wretchedness, and loathsomeness, and utter poverty. Take off the mask, and lay bare the true face, and thou shalt see the cheat, for cheat it is, when that which is, appears not, and that which is not, is displayed. And it is thus that impositions are effected.

The Apostle delineates for us four men.160 τέσσαρας ἀνθρώπους ὑπογράφει. Of these I shall give an explanation. In this place he mentions two, speaking thus, “Putting away the old man, be ye renewed in the spirit of your mind, and put on the new man.” And in the Epistle to the Romans, two more, as where he saith, “But I see a different law in my members warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.” (Rom. vii. 23.) And these latter bear affinity to those former two, the “new man” to the “inner man,” and the “old man” to the “outer man.” However, three of these four were subject to corruption. Or rather there are three, the new man, the old, and this, man in his substance and nature.161 μᾶλλον δὲ τρεῖς εἰσι, καινὸς καὶ παλαιὸς, καὶ οὗτος ὁ οὐσιώδης καὶ φυσικός.

Ver. 23. “And that ye be renewed,” saith he, “in the spirit of your mind.”

In order that no one may suppose that, whereas he speaks of old and new, he is introducing a different person, observe his expression, “That ye be renewed.” To be renewed is, when the selfsame thing which has grown old is renewed, changed from one thing into the other. So that the subject indeed is the same, but the change is in that which is accidental. Just as the body indeed is the same, and the change in that which is accidental, so is it here. How then is the renewal to take place? “In the spirit of your mind,” saith he. Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. “In the spirit,” saith he, “of your mind,” that is, in the spirit which is in your mind.162 [Meyer takes a different view, and says: The Holy Spirit is never, in the New Test., designated in such a way that man appears as the subject of the Spirit (thus never: τὸ πνεῦμα ὑμῶν, and the like, or as here: τὸ πνεῦμα τοῦ νοὸς ὑμῶν). In the second place, the Apostle is here putting forward the moral self-activity of the Christian life, and hence had no occasion to introduce the point: “Through the Holy Spirit.” Hence πνεῦμα here is the “human” spirit, the spirit by which your νοῦς is governed. Otherwise Ellicott: Divine spirit united with the human; and so he understands Meyer, but incorrectly. See Ellicott and Meyer in loc.—G.A.]

Ver. 24. “And put on the new man.”

Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? “The new man,” he continues, “which after God hath been created in righteousness and holiness of truth.” Now wherefore does he call virtue a man? And wherefore vice, a man? Because a man cannot be shown without acting; so that these things, no less than nature, show a man, whether he be good or evil. Now as to undress one’s self and to dress one’s self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. The young man wavers not, nor is he easily taken with diseases, therefore neither should we be.

Observe here how he calls this realizing of virtue, this bringing of it into being from nothing, a “creation.” But what? was not that other former creation after God? No, in no-wise, but after the devil. He is the sole creator of sin.

How is this? For man is created henceforth, not of water, nor of earth, but “in righteousness and holiness of truth.” What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, “in righteousness and holiness of truth.” There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. “In righteousness,” saith he, “and holiness,” which are “of truth.”

And this expression is used with reference to falsehood; for many there are, who to them that are without, seem to be righteous, yet are false. Now by righteousness is meant universal virtue. For hearken to Christ, how He saith, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in nowise enter into the kingdom of heaven.” (Matt. v. 20.) And again, he is called righteous, who has no charge against him; for so even in courts of justice we say that that man is righteous, who has been unrighteously treated, and has not done unrighteously in return. If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some lovingkindness. Toward God indeed it is impossible we should appear so, whatever we may have to show. For everywhere He overcometh in what is righteous, as the Prophet163 [This passage in the Hebrew (Ps. li. 4.) reads, “And (that thou mayest) be clear when thou judgest.” In the Sept. it is: καὶ νικήσῃς ἔν τῷ κρίνεσθαί σε, which is followed by Paul in Rom. iii. 4 (except νικήσεις, fut. ind., instead of aor. subj.). We have given here the rendering of the Rev. Ver. of Rom. iii. 4.—G.A.] also saith, “That Thou mightest prevail when Thou comest into judgment.” But if we violate not what is righteous towards each other, then shall we be righteous. If we shall be able to show that we have been treated unrighteously, then shall we be righteous.

How does he say to them who are already clothed, “put on”? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer “after the lusts of deceit,” but “after God.” But what means the word “holy”? It is that which is pure, that which is due; hence also we use the word of the last duty in the case of the departed, as much as to say, “I owe them nothing further, I have nothing else to answer for.” Thus it is usual for us to say, “I have acquitted myself of all obligations,”164 ἀφωσιωσάμην. and the like, meaning, “I owe nothing more.”

Moral. Our part then is, never to put off the garment of righteousness, which also the Prophet calls, “the garment of salvation” (Isa. lxi. 10.), that so we may be made like unto God. For He indeed hath put on righteousness. This garment let us put on. Now the word, “put on,” plainly declares nothing else, than that we should never at all put it off. For hear the Prophet, where he saith, “He clothed himself also with cursing as with his garment, and it came into his inward parts.” (Ps. cix. 18.) And again, “Who coverest Thyself with light as with a garment.” (Ps. civ. 2.) And again, it is usual with us to speak concerning men, such an one has “put on” such an one. So then it is not for one day, nor for two, nor for three, but he would have us ever arrayed in virtue, and never stripped of this garment. For a man is not so disfigured when he is stripped of his clothing, as when he is stripped of his virtue. In the former case his fellow-servants behold his nakedness, in the latter his Lord and the Angels. If ever thou happen to see any one going out naked through the public square, tell me, art thou not distressed? When then thou goest about stripped of this garment, what shall we say? Seest not those beggars whom we are wont to call strollers,165 λώταγας. The word occurs also in the Constit. Apost. viii. 32 [along with such words as βλάξ, “dolt”; μάγος, “sorcerer”; μάντις, “soothsayer”; θηρεπῳδός, “beast-charmer”; ὀχλαγωγός, “mob-leader”; περιάμματα ποιῶν, “amulet-maker.”—G.A.]. Its derivation is somewhat uncertain. [Zonaras (Constantinople, 12 cent.), in his Lexicon, gives among other definitions, αὐλητής, “flute-player”; so also Eustathius (Constantinople, d. 1198), in his famous commentary on Homer, Il. 2, 776, defines it, from the fact that λῶτος sometimes means a “flute.” But this derivation is questioned.—G.A.] The persons denoted by it were wandering musicians or buffoons. how they roam about, how we pity even them? And yet nevertheless they are without excuse. We do not excuse them when they have lost their clothes by gaming; and how then, if we lose this garment, shall God pardon us? For whenever the devil sees a man stripped of his virtue, he straightway disguises and disfigures his face, and wounds him, and drives him to great straits.

Let us strip ourselves of our riches, that we be not stripped of righteousness. The garb of wealth mars this garment. It is a robe of thorns. Thorns are of this nature; and the more closely they are wrapped around us, the more naked are we made. Lasciviousness strips us of this garment; for it is a fire, and the fire will consume this garment. Wealth is a moth; and as the moth eats through all things alike, and spares not even silken garments, so does this also. All these therefore let us put off, that we may become righteous, that we may “put on the new man.” Let us keep nothing old, nothing outward, nothing that is “corrupt.” Virtue is not toilsome, she is not difficult to attain. Dost thou not see them that are in the mountains? They forsake both houses, and wives, and children, and all preëminence, and shut themselves away from the world, and clothe themselves in sackcloth, and strew ashes beneath them; they wear collars hung about their necks, and have pent themselves up in a narrow cell.166 [This reference to the Monks in the mountains (in the neighborhood of Antioch) is one of the indications that these Homilies on Ephesians were delivered while Chrysostom was still at Antioch, and before his elevation to the archbishopric of Constantinople. Compare also Hom. vi. on Ephesians.—G.A.] Nor do they stop here, but torture themselves with fastings and continual hunger. Did I now enjoin you to do the like, would ye not all start away? Would ye not say, it is intolerable? But no, I say not that we must needs do anything like this:—I would fain indeed that it were so, still I lay down no law. What then? Enjoy thy baths, take care of thy body, and throw thyself freely into the world, and keep a household, have thy servants to wait on thee, and make free use of thy meats and drinks! But everywhere drive out excess, for that it is which causes sin, and the same thing, whatever it be, if it becomes excessive, becomes a sin; so that excess is nothing else than sin. For observe, when anger is excited above what is meet, then it rushes out into insult, then it commits every sort of injury; so does inordinate passion for beauty, for riches, for glory, or for anything else. And tell me not, that indeed, those of whom I spoke were strong; for many far weaker and richer, and more luxurious than thou art, have taken upon them that austere and rugged life. And why speak I of men? Damsels not yet twenty years old, who have spent their whole time in inner chambers, and in a delicate and effeminate mode of life, in inner chambers full of sweet ointments and perfumes, reclining on soft couches, themselves soft in their nature, and rendered yet more tender by their over indulgence, who all the day long have had no other business than to adorn themselves, to wear jewels, and to enjoy every luxury, who never waited on themselves, but had numerous handmaids standing beside them, who wore soft raiment softer than their skin, fine linen and delicate, who reveled continually in roses and such like sweet odors,—yea, these very ones, in a moment, seized with Christ’s flame, have put off all that indolence and even their very nature, have forgotten their delicateness and youth, and like so many noble wrestlers, have stripped themselves of that soft clothing, and rushed into the midst of the contest. And perhaps I shall appear to be telling things incredible, yet nevertheless are they true. These then, these very tender damsels, as I myself have heard, have brought themselves to such a degree of severe training, that they will wrap the coarsest horsehair about their own naked bodies, and go with those tender soles unsandaled, and will lie upon a bed of leaves: nay more, that they watch the greater part of the night, and that they take no heed of perfumes nor of any other of their old delights, but will even let their head, once so carefully dressed, go without special care, with the hair just plainly and simply bound up, so as not to fall into unseemliness. And their only meal is in the evening, a meal not even of herbs nor of bread, but of flour and beans and pulse and olives and figs. They spin without intermission, and labor far harder than their handmaids at home. What more? they will take upon them to wait upon women who are sick, carrying their beds, and washing their feet. Nay, many of them even cook. So great is the power of the flame of Christ; so far does their zeal surpass their very nature.

However, I demand nothing like this of you, seeing ye have a mind to be outstripped by women. Yet at least, if there be any tasks not too laborious, at least perform these: restrain the rude hand, and the incontinent eye. What is there, tell me, so hard, what so difficult? Do what is just and right, wrong no man, be ye poor or rich, shopkeepers or hired servants; for unrighteousness may extend even to the poor. Or see ye not how many broils these engage in, and turn all things upside down? Marry freely, and have children. Paul also gave charge to such, to such he wrote. Is that struggle I spoke of too great, and the rock too lofty, and its top too nigh unto Heaven, and art thou unable to attain to such an height? At least then lay hold on lesser things, and aim at those which are lower. Hast thou not courage to get rid of thine own riches? At least then forbear to seize on the things of others, and to do them wrong. Art thou unable to fast? At least then give not thyself to self-indulgence. Art thou unable to lie upon a bed of leaves? Still, prepare not for yourselves couches inlaid with silver; but use a couch and coverings formed not for display, but for refreshment; not couches of ivory. Make thyself small. Why fill thy vessel with overwhelming cargoes? If thou be lightly equipped, thou shalt have nothing to fear, no envy, no robbers, no liers in wait. For indeed thou art not so rich in money as thou art in cares. Thou aboundest not so much in possessions, as in anxieties and in perils, “which bring in many temptations and lusts.” (1 Tim. vi. 9.) These things they endure, who desire to gain great possessions. I say not, minister unto the sick; yet, at least, bid thy servant do it. Seest thou then how that this is no toilsome task? No, for how can it be, when tender damsels surpass us by so great a distance? Let us be ashamed of ourselves, I entreat you; for in worldly matters, to be sure, we in no point yield to them, neither in wars, nor in games; but in the spiritual contest they get the advantage of us, and are the first to seize the prize, and soar higher, like so many eagles:167 [This passage is so like a passage in one of Pindar’s Nemean odes that some have thought Chrysostom must have had that in mind. Pind. Nem. 3. 138: ἔστι δ᾽ αἰετὸς ὠκὺς ἐν πετανοῖς, ὃς ἔλαβεν αἶψα, τηλόθε μεταμαιόμενος, δαφοινὸν ἄγραν ποσίν· κραγέται δὲ κολοιοὶ ταπεινὰ νέμονται.—G.A.] whilst we, like jackdaws, are ever living in the steam and smoke; for truly is it the business of jackdaws, and of greedy dogs, to be setting one’s thoughts upon caterers and cooks. Hearken about the women of old; they were great characters, great women and admirable; such were Sarah, Rebekah, Rachel, Deborah, and Hannah; and such there were also in the days of Christ. Yet did they in no case outstrip the men, but occupied the second rank. But now it is the very contrary; women outstrip and eclipse us. How contemptible! What a shame is this! We hold the place of the head, and are surpassed by the body. We are ordained to rule over them; not merely that we may rule, but that we may rule in goodness also; for he that ruleth, ought especially to rule in this respect, by excelling in virtue; whereas if he is surpassed, he is no longer ruler.168 [Compare Carlyle’s lecture on Cromwell and Napoleon in Heroes and Hero-Worship.—G.A.] Perceive ye how great is the power of Christ’s coming? how He dissolved the curse? For indeed there are more virgins than before among women, there is more modesty in those virgins, and there are more widows. No woman would lightly utter so much as an unseemly word. Wherefore then, tell me, dost thou use filthy speech? For tell me not that they were virgins in despondency or despair.

The sex is fond of ornament, and it has this failing. Yet even in this you husbands surpass them, who pride yourselves even upon them, as your own proper ornament; for I do not think that the wife is so ostentatious of her own jewels, as the husband is of those of his wife. He is not so proud of his own golden girdle, as he is of his wife’s wearing jewels of gold. So that even of this you are the causes, who light the spark and kindle up the flame. But what is more, it is not so great a sin in a woman as in a man. Thou art ordained to regulate her; in every way thou claimest to have the preëminence. Show her then in this also, that thou takest no interest in this costliness of hers, by thine own apparel. It is more suitable for a woman to adorn herself, than for a man. If then thou escape not the temptation, how shall she escape it? They have moreover their share of vainglory, but this is common to them with men. They are in a measure passionate, and this again is common to them with men. But as to those things wherein they excel, these are no longer common to them with men; their sanctity, I mean, their fervency, their devotion, their love towards Christ. Wherefore then, one may say, did Paul exclude them from the teacher’s seat? And here again is a proof how great a distance they were from the men, and that the women of those days were great. For, tell me, while Paul was teaching, or Peter, or those saints of old, had it been right that a woman should intrude into the office? Whereas we have gone on till we have come so debased, that it is worthy of question, why women are not teachers. So truly have we come to the same weakness as they. These things I have said not from any desire to elate them, but to shame ourselves, to chastise, and to admonish us, that so we may resume the authority that belongs to us, not inasmuch as we are greater in size, but because of our foresight, our protection of them, and our virtue. For thus shall the body also be in the order which befits it, when it has the best head to rule. And God grant that all, both wives and husbands, may live according to His good pleasure, that we may all in that terrible day be counted worthy to enjoy the lovingkindness of our Master, and to attain those good things which are promised in Jesus Christ our Lord, with whom to the Father, together with the Holy Ghost, be glory, might, and honor, now and forever and ever. Amen.

ΟΜΙΛΙΑ ΙΓʹ. Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν Κυρίῳ, μη κέτι ὑμᾶς περιπατεῖν, καθὼς καὶ τὰ λοιπὰ ἔθνη περιπατεῖ, ἐν ματαιότητι τοῦ νοὸς αὑτῶν, ἐσκοτισμένοι τῇ διανοίᾳ, ὄντες ἀπηλλοτριω μένοι τῆς ζωῆς τοῦ Θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρ δίας αὐτῶν, οἵτινες ἀπηλγηκότες, ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ, εἰς ἐργασίαν ἀκαθαρ σίας πάσης ἐν πλεονεξίᾳ. αʹ. Οὐ πρὸς Ἐφεσίους ταῦτα εἴρηται μόνον, ἀλλὰ καὶ πρὸς ὑμᾶς νῦν λέγεται, καὶ οὐ παρ' ἡμῶν, ἀλλὰ καὶ παρὰ Παύλου, μᾶλλον δὲ οὔτε παρ' ἡμῶν, οὔτε παρὰ Παύλου, ἀλλὰ παρὰ τῆς τοῦ Πνεύματος χάριτος. Ὡς οὖν αὐτῆς ταῦτα φθεγγομένης, οὕτω διακεῖσθαι χρή. Ἄκουε δὲ καὶ τί φθέγγεται: Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν Κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν, καθὼς καὶ τὰ λοιπὰ ἔθνη περιπατεῖ, ἐν ματαιότητι τοῦ νοὸς αὑτῶν, ἐσκοτισμένοι τῇ διανοίᾳ, ὄντες ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ Θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν. Εἰ οὖν ἄγνοιά ἐστιν, εἰ πώρωσίς ἐστι, τί ἐγκαλεῖς; τὸν γὰρ ἀγνοοῦντα οὐ κακῶς πάσχειν, οὐδὲ ἐγκαλεῖσθαι, ἀλλὰ μανθάνειν δίκαιόν ἐστιν ἅπερ ἀγνοεῖ. Ἀλλ' ὅρα πῶς αὐτοὺς εὐθέως ἀφαιρεῖται τῆς συγγνώμης. Οἵτινες, φησὶν, ἀπηλγηκότες, ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ, καὶ τῇ ἐργασίᾳ τῆς ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ. Ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν. Δείκνυσιν ἐνταῦθα ὅτι τῆς πωρώσεως ὁ βίος γέγονεν αὐτοῖς αἴτιος: ὁ δὲ βίος ἐξ οἰκείας γέγονε ῥᾳθυμίας καὶ ἀναλγησίας. Οἵτινες, φησὶν, ἀπηλγηκότες, ἑαυτοὺς παρέδωκαν. Ὅταν οὖν ἀκούσῃς, ὅτι Παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, τούτου μέμνησο τοῦ ῥήματος, ὅτι ἑαυτοὺς παρέδωκαν. Εἰ οὖν ἑαυτοὺς παρέδωκαν, πῶς ὁ Θεὸς παρέδωκεν; εἰ δὲ ὁ Θεὸς αὐτοὺς παρέδωκε, πῶς ἑαυτοὺς παρέδωκαν; Ὁρᾷς τὴν δοκοῦσαν ἐναντίωσιν; Τὸ οὖν, Παρέδωκε, τοῦτό ἐστι, συγκεχώρηκεν. Ὁρᾷς ὅτι οὗ μὴ καθαρὸς βίος, καὶ δογμάτων τοιούτων ἐστὶν ὑπόθεσις; Πᾶς, φησὶν, ὁ φαῦλα πράσσων, μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς. Πῶς γὰρ ἂν δύναιτο μιαρὸς ἀνὴρ, καὶ μᾶλλον τῶν ἐγκαλινδουμένων βορβόρῳ χοίρων τοῖς ἁπασῶν τῶν γυναικῶν σώμασιν ἐμφυρόμενος, καὶ χρημάτων ἐρῶν, καὶ οὐδὲ ὅλως σωφροσύνης ἐφιέμενος, τοῦτον ἀναδέξασθαι τὸν βίον; Ἐργασίαν, φησὶν, ἔθεντο τὸ πρᾶγμα. Ἀπὸ τούτου ἡ πώρωσις, ἀπὸ τούτου ἡ σκοτομήνη τῆς διανοίας. Ἔστι καὶ φωτὸς λάμψαντος ἐσκοτίσθαι, ὅταν οἱ ὀφθαλμοὶ ἀσθενεῖς ὦσιν: ἀσθενεῖς δὲ γίνονται, ἢ χυμῶν ἐπιῤῥοῇ πονηρῶν, ἢ ῥεύματος πλημμύρᾳ. Οὕτω δὴ καὶ ἐνταῦθα, ὅταν ἡ πολλὴ ῥύμη τῶν βιωτικῶν πραγμάτων τὸ διορατικὸν ἡμῶν ἐπικλύσῃ τῆς διανοίας, ἐν σκοτώσει γίνεται: καὶ καθάπερ ἐν ὕδατι κατὰ βάθους κείμενοι, τὸν ἥλιον οὐκ ἂν δυνηθείημεν ὁρᾷν, ὥσπερ τινὸς διαφράγματος τοῦ πολλοῦ ἄνωθεν ἐπικειμένου ὕδατος: οὕτω δὴ καὶ ἐν τοῖς ὀφθαλμοῖς τῆς διανοίας γίνεται πώρωσις τῆς καρδίας, ὅταν μηδεὶς τὴν ψυχὴν κατασείῃ φόβος. Οὐκ ἔστι φόβος Θεοῦ, φησὶν, ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ. Καὶ πάλιν: Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ: Οὐκ ἔστι Θεός. Πώρωσις δὲ οὐδαμόθεν γίνεται, ἀλλ' ἢ ἀπὸ ἀναισθησίας: τοῦτο διαφράττει τοὺς πόρους. Ὅταν γὰρ ῥεῦμα πεπηγὸς εἰς ἕνα συνάγηται τόπον, νεκρὸν γίνεται τὸ μέλος καὶ ἀναίσθητον: κἂν καύσῃς, κἂν τέμῃς, κἂν ὁτιοῦν ποιῇς, οὐκ αἰσθάνεται. Οὕτω καὶ ἐκεῖνοι ἅπαξ ἑαυτοὺς δόντες τῇ ἀσελγείᾳ, κἂν πυρὸς δίκην, κἂν σιδήρου ἐπαγάγῃς αὑτοῖς τὸν λόγον, οὐδὲν καθάπτεται, οὐδὲν καθικνεῖται αὐτῶν: νενέκρωται γὰρ αὐτῶν ἅπαξ τὸ μέλος: κἂν μὴ τὴν ἀναισθησίαν ἀνέλῃς, ὥστε ὑγιαινόντων ἅψασθαι μελῶν, πάντα εἰκῆ ποιεῖς. Ἐν πλεονεξίᾳ, φησίν. Ἐνταῦθα μάλιστα αὐτῶν τὴν ἀπολογίαν ἀφείλετο. Ἐξῆν γὰρ αὐτοῖς, εἴ γε ἐβούλοντο, μήτε πλεονεκτεῖν, μήτε ἀσελγαίνειν, μήτε γαστρίζεσθαι, καὶ τῶν ἐπιθυμιῶν ἀπολαύειν: ἐξῆν καὶ χρημάτων, ἐξῆν καὶ ἡδονῆς καὶ τρυφῆς μετέχειν μετὰ συμμετρίας: ἀλλ' ἐπειδὴ ἀμέτρως ἐχρήσαντο τῷ πράγματι, πάντα διέφθειραν. Εἰς ἐργασίαν ἀκαθαρσίας, φησίν. Ὁρᾷς πῶς αὐτοὺς ἀποστερεῖ συγγνώμης, ἐργασίαν ἀκαθαρσίας εἰπών; Οὐ παραπεσόντες, φησὶν, ἥμαρτον, ἀλλ' εἰργάζοντο αὐτὰ τὰ δεινὰ, καὶ μελέτῃ τῷ πράγματι ἐκέχρηντο. Ἐν πάσῃ ἀκαθαρσίᾳ. Ἀκαθαρσία πᾶσα μοιχεία, πορνεία, παιδεραστία, φθόνος, πᾶσα ἀκολασία καὶ ἀσέλγεια. Ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστὸν, φησὶν, εἴ γε αὐτὸν ἠκούσατε, καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ. Τὸ, Εἴ γε αὐτὸν ἠκούσατε, οὐκ ἀμφιβάλλοντός ἐστιν, ἀλλὰ καὶ σφόδρα διαβεβαιουμένου, καθάπερ καὶ ἀλλαχοῦ φησιν: Εἴπερ δίκαιον παρὰ Θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλῖψιν. Τουτέστιν, Οὐκ ἐπὶ τούτοις ἐμάθετε τὸν Χριστόν. Εἴ γε αὐτὸν ἠκούσατε, καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν Χριστῷ Ἰησοῦ, ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον. Ἄρα καὶ τοῦτο μαθεῖν ἐστι τὸν Χριστὸν, τὸ ὀρθῶς βιοῦν. Ὁ γὰρ πονηρῶς βιῶν, ἀγνοεῖ τὸν Θεὸν, καὶ ἀγνοεῖται παρ' αὐτοῦ. Ἄκουε γὰρ αὐτοῦ ἀλλαχοῦ λέγοντος: Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται. Καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον. Τουτέστιν, Οὐκ ἐπὶ τούτοις συνέθου. Οὐ ματαιότης τὰ παρ' ἡμῖν, ἀλλ' ἀλήθεια: ὥσπερ τὰ δόγματα ἀληθῆ, οὕτω καὶ ὁ βίος. Ματαιότης γὰρ ἡ ἁμαρτία ἐστὶ καὶ ψεῦδος: ὁ δὲ βίος ὁ ὀρθὸς, ἀλήθεια: ἔχει γὰρ καὶ τέλος μέγα: ἡ δὲ ἀκολασία εἰς οὐδὲν τελευτᾷ. Τὸν φθειρόμενον, φησὶν, κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης αὑτοῦ. Ὥσπερ αἱ ἐπιθυμίαι αὐτοῦ φθείρονται, οὕτω καὶ αὐτός. βʹ. Πῶς ἄρα αἱ ἐπιθυμίαι αὐτοῦ φθείρονται; Τῷ θανάτῳ πάντα λύεται: ἄκουε γὰρ τοῦ Προφήτου λέγοντος: Ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτοῦ. Καὶ οὐ τῷ θανάτῳ μόνον, ἀλλὰ καὶ ἄλλοις πολλοῖς: οἷον τὸ κάλλος, καὶ νόσου καὶ γήρως ἐπελθόντος, ὑπεξέστη καὶ ἀπέθανε καὶ ἐφθάρη: ἡ ῥώμη τοῦ σώματος τοῖς αὐτοῖς πάλιν ἁλίσκεται: ἡ τρυφὴ οὐδὲ αὕτη τὴν αὐτὴν ἔχει ἐν γήρᾳ ἡδονήν. Καὶ δῆλον ἡμῖν τοῦτο ἀπὸ τοῦ Βερζελλῆ. Ἴστε πάντως τὴν ἱστορίαν. Ἢ ἑτέρως πάλιν τοῦτον αὐτὸν φθείρει καὶ ἀπόλλυσιν ἡ ἐπιθυμία. Καθάπερ γὰρ τὸ ἔριον, ἀφ' ὧν τίκτεται, ὑπὸ τούτων καὶ ἀπόλλυται: οὕτω καὶ ὁ παλαιὸς ἄνθρωπος. Καὶ γὰρ δόξης ἔρως ἀπόλλυσι, καὶ ἡδοναὶ πολλάκις ἀπώλεσαν, καὶ ἐπιθυμία ἐξηπάτησεν. Οὐ γάρ ἐστιν ὄντως ἡδονὴ, ἀλλὰ πικρία καὶ ἀπάτη τὸ πρᾶγμα, ὑπόκρισις καὶ σκηνή: καὶ τὸ μὲν πρόσωπον λαμπρὸν τῶν πραγμάτων, αὐτὰ δὲ τὰ πράγματα οὐδὲν ἕτερον, ἢ ταλαιπωρίας καὶ πολλῆς πτωχείας γέμοντα καὶ ἀηδίας καὶ πολλῆς τῆς πενίας: κἂν ἀφέλῃς τὸ προσωπεῖον, καὶ γυμνώσῃς τὴν ὄψιν, ὄψει τὴν ἀπάτην. Ἀπάτη γὰρ τοῦτό ἐστιν, ὅταν ὅπερ τί ἐστι, μὴ φαίνηται, ἀλλ' ὅπερ μή ἐστι, δείκνυται. Οὕτω καὶ οἱ παραλογισμοὶ γίνονται. Τέσσαρας δὲ ἡμῖν ἀνθρώπους ἐνταῦθα ὑπογράφει: καὶ, εἰ βούλεσθε, τούτων ἤδη τὴν ἀπόδειξιν παρέχω: Ἐνταῦθα μὲν δύο, οὕτω λέγων: Ἀποθέμενοι τὸν παλαιὸν ἄνθρωπον, ἀνανεοῦσθε τῷ πνεύματι τοῦ νοὸς ὑμῶν, καὶ ἐνδύσασθε τὸν καινὸν ἄνθρωπον. Ἐν δὲ τῇ πρὸς Ῥωμαίους ἄλλους δύο, ὡς ὅταν λέγῃ: Βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου, ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου, αἰχμαλωτίζοντά με τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μου. Καὶ οὗτοι πρὸς ἐκείνους ἔχουσι τὴν συγγένειαν, πρὸς μὲν τὸν ἔσω ὁ καινὸς, πρὸς δὲ τὸν ἔξω ὁ παλαιός: ἀλλ' ὅμως οἱ τρεῖς διεφθάρησαν. Μᾶλλον δὲ τρεῖς εἰσι καὶ νῦν, καινὸς καὶ παλαιὸς, καὶ οὗτος ὁ οὐσιώδης καὶ φυσικός. Ἀνανεοῦσθε δὲ, φησὶ, τῷ πνεύματι τοῦ νοὸς ὑμῶν. Ἵνα μή τις νομίσῃ, ὅτι ἐπεισάγει ἄνθρωπον ἕτερον, εἰπὼν παλαιὸν καὶ καινὸν, ὅρα τί φησιν: Ἀνανεοῦσθε. Ἀνανεοῦσθαί ἐστιν, ὅταν αὐτὸ τὸ γεγηρακὸς ἀνανεῶται, ἄλλο ἐξ ἄλλου γινόμενον. Ὥστε τὸ μὲν ὑποκείμενον τὸ αὐτὸ, ἡ δὲ μεταβολὴ περὶ τὸ συμβεβηκός. Καθάπερ τὸ μὲν σῶμά ἐστι τὸ αὐτὸ, ἡ δὲ μεταβολὴ περὶ τὸ συμβεβηκὸς, οὕτω δὴ καὶ ἐνταῦθα. Πῶς δ' ἂν γένοιτο ἡ ἀνανέωσις; Ἐν τῷ πνεύματι τοῦ νοὸς ὑμῶν, φησίν. Ὃς ἐὰν οὖν ἔχῃ πρᾶγμα παλαιὸν, οὐδὲν ἐργάσεται: οὐ γὰρ ἀνέξεται τὸ πνεῦμα παλαιῶν πράξεων. Τῷ πνεύματι, φησὶ, τοῦ νοὸς ὑμῶν: τουτέστι, τῷ πνεύματι τῷ ἐν τῷ νῷ. Καὶ ἐνδύσασθε τὸν καινὸν ἄνθρωπον. Ὁρᾷς ὅτι τὸ μὲν ὑποκείμενον ἕν ἐστι, τὰ δὲ ἐνδύματα δύο, τό τε ἐκδυόμενον καὶ τὸ ἐνδυόμενον; Τὸν καινὸν ἄνθρωπον, φησὶ, τὸν κατὰ Θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. Διὰ τί δὲ ἄνθρωπον καλεῖ τὴν ἀρετὴν, καὶ διὰ τί ἄνθρωπον τὴν κακίαν; Ὅτι χωρὶς ἐνεργείας οὐκ ἂν δειχθείη ἄνθρωπος. Ὥστε οὐχ ἧττον τῆς φύσεως ταῦτα ἄνθρωπον δείκνυσιν, εἴτε καλὸν, εἴτε πονηρόν. Ὥσπερ δὲ τὸ ἀποδύσασθαι, εὔκολον, οὕτω καὶ ἐπὶ ἀρετῆς καὶ κακίας ἔστιν ἰδεῖν. Ὁ νέος ἰσχυρός ἐστιν: οὐκοῦν καὶ ἡμεῖς ἰσχυροὶ γενώμεθα πρὸς τὴν ἐνέργειαν τῶν ἀγαθῶν πράξεων. Ὁ νέος ῥυτίδα οὐκ ἔχει: οὐκοῦν μηδὲ ἡμεῖς. Ὁ νέος οὐ περιφέρεται, οὐδέ ἐστιν εὐάλωτος τοῖς νοσήμασιν: οὐκοῦν μηδὲ ἡμεῖς. Τὸν κτισθέντα. Ὅρα ἐνταῦθα πῶς κτίσιν καλεῖ τὴν οὐσίωσιν τῆς ἀρετῆς, τὴν ἐξ οὐκ ὄντων εἰς τὸ εἶναι παραχθεῖσαν. Τί δέ; ἐκείνη οὐ κατὰ Θεὸν ἡ κτίσις; Οὐδαμῶς, ἀλλὰ κατὰ τὸν διάβολον: αὐτὸς δημιουργὸς τῆς ἁμαρτίας. Πῶς; Ὁ γὰρ ἄνθρωπος οὐκ ἀπὸ ὕδατος, οὐδὲ ἀπὸ γῆς ἐκτίσθη λοιπὸν, ἀλλ' ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. Τί ἐστι τοῦτο; Υἱὸν εὐθέως, φησὶν, αὐτὸν ἔκτισε: τοῦτο γὰρ ἀπὸ τοῦ βαπτίσματος γίνεται: αὕτη ἐστὶν ἡ οὐσία. Καλῶς εἶπεν: Ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. Ἦν ποτε δικαιοσύνη, ἦν καὶ ὁσιότης ἐπὶ Ἰουδαίων, ἀλλ' οὐ τῆς ἀληθείας, ἀλλὰ τοῦ τύπου ἡ δικαιοσύνη ἐκείνη. Τὸ γὰρ καθαρὸν εἶναι σώματι τύπος καθαρότητος ἦν, οὐχὶ ἀλήθεια καθαρότητος: τύπος δικαιοσύνης ἦν, οὐχὶ ἀλήθεια δικαιοσύνης. Ἐν ὁσιότητι, φησὶ, καὶ δικαιοσύνῃ τῆς ἀληθείας. Τάχα καὶ πρὸς τὸ ψευδὲς εἴρηται τοῦτο, ὅτι εἰσὶ πολλοὶ παρὰ τοῖς ἔξωθεν δοκοῦντες εἶναι δίκαιοι, ἀλλὰ ψευδεῖς. Δικαιοσύνη δὲ, ἡ καθολικὴ ἀρετὴ λέγεται. Ἄκουε γὰρ τοῦ Χριστοῦ λέγοντος: Ἐὰν μὴ περισσεύῃ ἡ δικαιοσύνη ὑμῶν πλέον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν: καὶ πάλιν, Δίκαιος λέγεται ὁ μηδεμίαν ἔχων λαβήν. Ἐπεὶ καὶ ἐν τοῖς δικαστηρίοις ἐκεῖνόν φαμεν δίκαιον, τὸν ἀδικηθέντα, καὶ μὴ ἀνταδικήσαντα. Ἂν τοίνυν καὶ ἡμεῖς ἐπὶ τοῦ φρικτοῦ δικαστηρίου δυνηθῶμεν δίκαιοι πρὸς ἀλλήλους ὀφθῆναι, δυνησόμεθα φιλανθρωπίας τινὸς τυχεῖν. Πρὸς μὲν γὰρ τὸν Θεὸν ἀδύνατον, ὅσα ἂν ἐπιδειξώμεθα: πανταχοῦ γὰρ αὐτὸς τοῖς δικαίοις νικᾷ, καθὼς καὶ ὁ Προφήτης λέγει: Καὶ νικήσεις ἐν τῷ κρίνεσθαί σε. Ἀλλὰ τὰ πρὸς ἀλλήλους δίκαια ἂν μὴ διαφθείρωμεν, τότε ἐσόμεθα δίκαιοι: ἂν δυνηθῶμεν δεῖξαι, ὅτι ἠδικήθημεν, τότε ἐσόμεθα δίκαιοι. Πῶς ἐνδεδυμένοις αὐτοῖς πάλιν λέγει, Ἐνδύσασθε; Ἀπὸ τοῦ βίου νῦν φησι καὶ τῶν ἔργων. Τότε γέγονεν ἀπὸ τοῦ βαπτίσματος τὸ ἔνδυμα, νῦν δὲ ἀπὸ τῆς πολιτείας καὶ τῶν ἔργων, οὐκέτι κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, ἀλλὰ κατὰ τὸν Θεόν. Τὸ δὲ ὅσιον τί ἐστι; Τὸ καθαρὸν, τὸ ὀφειλόμενον. Διὰ τοῦτο καὶ τὴν ὁσίαν ἐπὶ ἀπελθόντων φαμέν: τουτέστιν, Οὐδὲν ὀφείλω αὐτοῖς λοιπὸν, οὐκ εἰμὶ ὑπεύθυνος. Οὕτως ἔθος ἡμῖν λέγειν καὶ τὸ, Ἀφωσιωσάμην, καὶ ὅσα τοιαῦτα, τουτέστι τὸ, Μηδὲν ὀφείλω. γʹ. Ἡμῶν τοίνυν ἐστὶ μὴ ἀποδύσασθαι τὸ τῆς δικαιοσύνης ἱμάτιον, ὃ καὶ ὁ Προφήτης ἱμάτιον σωτηρίου καλεῖ, ἵνα τῷ Θεῷ ὁμοιωθῶμεν: καὶ γὰρ αὐτὸς δικαιοσύνην ἐνδέδυται. Τοῦτο ἐνδυσώμεθα τὸ ἱμάτιον. Τὸ δὲ, ἐνδύσασθαι, οὐδὲν ἄλλο δηλοῖ, ἢ τὸ μηδέποτε ἀποθέσθαι. Ἄκουε γὰρ τοῦ Προφήτου λέγοντος: Ἐνεδύσατο κατάραν ὡς ἱμάτιον, καὶ ἥξει αὐτῷ. Καὶ πάλιν, Ὁ περιβαλλόμενος φῶς ὡς ἱμάτιον. Καὶ πάλιν ἡμῖν ἔθος λέγειν ἐπὶ τῶν ἀνθρώπων: Ὁ δεῖνα τὸν δεῖνα ἐνεδύσατο. Ὥστε οὐ μίαν ἡμέραν οὐδὲ δευτέραν οὐδὲ τρίτην, ἀλλὰ διαπαντὸς ἡμᾶς βούλεται εἶναι ἐν ἀρετῇ, καὶ μηδέποτε γυμνοὺς εἶναι τοῦ ἱματίου τούτου. Οὐ γὰρ οὕτως ἄνθρωπος ἀσχημονεῖ γυμνὸς ὢν τὸ σῶμα, ὡς γυμνὸς ὢν τὴν ἀρετήν. Ἐνταῦθα αὐτὸν οἱ ὁμόδουλοι βλέπουσιν ἀσχημονοῦντα, ἐκεῖ δὲ ὁ Δεσπότης καὶ οἱ ἄγγελοι. Ἂν οὖν τινα ἴδῃς, εἰπέ μοι, γυμνὸν διὰ τῆς ἀγορᾶς προϊόντα, οὐχὶ ἀλγεῖς; Ὅταν οὖν σὺ γυμνὸς τοῦ ἱματίου τούτου τρέχῃς, τί ἐροῦμεν; Οὐχ ὁρᾷς τούτους τοὺς προσαιτοῦντας, οὓς λώταγας ἡμῖν ἔθος καλεῖν, πῶς περιίασι, πῶς καὶ αὐτοὺς ἐλεοῦμεν; Ἀλλ' ὅμως τούτοις οὐδὲ συγγνώμη τίς ἐστιν: οὐδὲ γὰρ συγγινώσκομεν αὐτοῖς, ὅταν κυβεύοντες ἑαυτῶν τὰ ἱμάτια ἀπολλύωσι. Πῶς οὖν ἡμῖν ὁ Θεὸς συγγνώσεται τὸ ἱμάτιον τοῦτο ἀπολέσασιν; Ὅταν γὰρ ὁ διάβολος ἴδῃ γυμνὸν ἀρετῆς τινα, εὐθέως καὶ ἀσβολοῖ καὶ ἀμαυροῖ τὸ πρόσωπον, καὶ τιτρώσκει, καὶ ἀναγκάζει μεγάλα. Γυμνοὶ γενώμεθα χρημάτων, ἵνα μὴ γυμνωθῶμεν ἀπὸ δικαιοσύνης: ἡ τῶν χρημάτων περιβολὴ τοῦτο λυμαίνεται τὸ ἱμάτιον: ἀκανθῶν ἐστι περιβολή. Τοιαῦταί εἰσιν αἱ ἄκανθαι, καὶ ὅσῳ ἂν πλείονας περιβαλώμεθα, τοσούτῳ μᾶλλον γυμνούμεθα. Ἡ ἀσέλγεια γυμνοῖ τοῦ ἱματίου τούτου: πῦρ γάρ ἐστι, τὸ δὲ πῦρ ἀναλωτικὸν τοῦ ἱματίου τούτου. Σής ἐστιν ὁ πλοῦτος: καθάπερ ὁ σὴς πάντα διατρώγει καὶ οὐδὲ τῶν σηρικῶν φείδεται, οὕτω καὶ οὗτος. Πάντα τοίνυν ταῦτα ἀποθώμεθα, ἵνα γενώμεθα δίκαιοι, ἵνα ἐνδυσώμεθα τὸν καινὸν ἄνθρωπον. Μηδὲν παλαιὸν, μηδὲν φαινόμενον, μηδὲν φθειρόμενον κατέχωμεν. Οὐκ ἔστιν ἡ ἀρετὴ ἐπίπονος, οὐκ ἔστι δυσκατόρθωτος. Οὐχ ὁρᾷς τοὺς ἐν τοῖς ὄρεσιν; ἐκεῖνοι καὶ οἰκίας ἀφιᾶσι καὶ γυναῖκας καὶ παῖδας καὶ προστασίαν ἅπασαν, καὶ ἐκτὸς ἑαυτοὺς τοῦ κόσμου ποιησάμενοι, σάκκον περιθέμενοι, σποδὸν ὑποστρωσάμενοι, κλοιὰ τῶν τραχήλων ἐξαρτήσαντες, ἐν οἰκίσκῳ μικρῷ κατακλείσαντες ἑαυτοὺς, οὐδὲ μέχρι τούτων ἵστανται, ἀλλὰ καὶ νηστείαις καὶ λιμῷ διηνεκεῖ κατατείνουσιν ἑαυτούς. Εἰ τοιαῦτα ἐπέταττον νῦν ἐγὼ, οὐκ ἂν ἅπαντες ἀπεπηδήσατε; οὐκ ἂν εἴπατε τὸ πρᾶγμα φορτικόν; Οὐδὲ τοιοῦτόν φημι δεῖν ποιεῖν: βούλομαι μὲν γὰρ, πλὴν οὐ νομοθετῶ. Ἀλλὰ τί; Καὶ λουτροῖς κέχρησο, καὶ τὸ σῶμα θεράπευε, καὶ εἰς ἀγορὰν ἔμβαλλε, καὶ οἰκίαν ἔχε, καὶ διακόνοις διακονοῦ, καὶ χρῶ σιτίοις καὶ ποτοῖς: πανταχοῦ τὴν πλεονεξίαν ἔκβαλλε. Ἐκείνη γάρ ἐστιν ἡ τὴν ἁμαρτίαν ποιοῦσα, καὶ τὸ αὐτὸ πρᾶγμα πλεονάζον ἁμαρτία γέγονεν. Ὥστε οὐδὲν ἕτερόν ἐστιν ἡ πλεονεξία, ἢ ἁμαρτία. Καὶ ὅρα: Ὁ θυμὸς ὅταν πλέον τοῦ δέοντος κινηθῇ, τότε ἐκπηδῶν λοιδορεῖται, τότε ἀδίκως πάντα ποιεῖ: ὁ τῶν σωμάτων ἔρως, ὁ τῶν χρημάτων, ὁ τῆς δόξης, ὁ τῶν ἄλλων ἁπάντων. Καὶ μή μοι εἴπῃς, ὅτι ἐκεῖνοι ἠδυνήθησαν: πολλοὶ γὰρ πολλῷ ἀσθενέστεροί σου καὶ πλουσιώτεροι καὶ τρυφερώτεροι τὸν σκληρὸν ἐκεῖνον καὶ τραχὺν ἀνεδέξαντο βίον. Καὶ τί λέγω ἄνδρας; κόραι εἰκοστὸν ἔτος οὔπω γενόμεναι, ἐν θαλάμοις καὶ ἐν σκιατροφίᾳ τὸν ἅπαντα διατελέσασαι χρόνον, [ἐν] θαλάμοις μύρων γέμουσαι καὶ θυμιαμάτων, ἐπὶ στρωμνῆς ἁπαλῆς κατακείμεναι, ἁπαλαὶ καὶ αὐταὶ τὴν φύσιν, καὶ τῇ πολλῇ θεραπείᾳ μαλακώτεραι γινόμεναι, διὰ τῆς ἡμέρας πάσης οὐδὲν ἕτερον ἔργον ἔχουσαι, ἢ τὸ καλλωπίζεσθαι καὶ χρυσοφορεῖν καὶ τρυφῆς ἀπολαύειν πολλῆς, οὐδὲ ἑαυταῖς διακονούμεναι, ἀλλὰ πολλὰς ἔχουσαι τὰς θεραπαινίδας τὰς παρεστηκυίας, ἱμάτια ἔχουσαι μαλακὰ τοῦ σώματος μαλακώτερα, λεπτὰς ὀθόνας καὶ τρυφερὰς, ἐν ῥόδοις καὶ ταῖς τοιαύταις εὐωδίαις διηνεκῶς ἀσχολούμεναι: αὗται δὴ ἐξαίφνης τῷ πυρὶ ληφθεῖσαι τοῦ Χριστοῦ, πᾶσαν ἐκείνην ἀποδυσάμεναι τὴν βλακείαν καὶ τὸν τῦφον, καὶ τρυφῆς καὶ ἡλικίας ἐπιλαθόμεναι, καθάπερ τινὲς ἀθληταὶ γενναῖοι τὰ μαλακὰ ἐκεῖνα ἀποδυσάμεναι, εἰς μέσους ἐνέβησαν τοὺς ἀγῶνας. Καὶ ἴσως μὲν ἄπιστα δόξω ἐρεῖν, πλὴν ἀλλ' ἀληθῆ. Ταύτας δὴ τὰς οὕτως ἁπαλὰς κόρας ἤκουσα ἐγὼ, ὅτι εἰς τοσαύτην σκληραγωγίαν ἑαυτὰς ἤγαγον, ὡς τὰ τραχύτερα τῶν τριχίνων περιθέσθαι ἑαυτῶν τοῖς σώμασι γεγυμνωμένοις, καὶ ἀνυποδήτους εἶναι τὰς ἁπαλὰς πτέρνας ἐκείνας, καὶ ἐπὶ στιβάδος κατακεῖσθαι: μᾶλλον δὲ τὸ πλέον ἐγρηγορέναι τῆς νυκτὸς, καὶ οὔτε μύρου, οὔτε ἄλλου τινὸς τῶν παλαιῶν πρόνοιαν ποιεῖσθαι, ἀλλὰ καὶ τὴν οὕτω θεραπευομένην κεφαλὴν ἀτημέλητον ἔχειν, ἁπλῶς καὶ εἰκῆ τὰς τρίχας ἐνδεδεμένην, ὥστε μὴ εἰς ἀσχημοσύνην ἐμπεσεῖν. Τράπεζα δὲ αὐταῖς ἐστιν ἑσπερινὴ μόνη, τράπεζα οὐδὲ λαχάνου οὐδὲ ἄρτου, ἀλλὰ σεμίδαλις καὶ κύαμος καὶ ἐρέβινθος, καὶ ἐλαία καὶ σῦκα: καὶ ταλασιουργία διηνεκὴς καὶ τῶν οἴκοι θεραπαινίδων ἔργα πολλῷ χαλεπώτερα. Τί γάρ; τὰς καμνούσας τὸ σῶμα θεραπεύειν ἀνεδέξαντο, τὰς κλίνας βαστάζουσαι, τοὺς πόδας νίπτουσαι: πολλαὶ δὲ αὐτῶν καὶ μαγειρεύουσι. Τοσαῦτα δύναται τοῦ Χριστοῦ τὸ πῦρ: οὕτω καὶ φύσεως ἀνώτερον ἡ προθυμία. Πλὴν ἀλλ' οὐδὲν τοιοῦτον ἐγὼ ὑμᾶς ἀπαιτῶ, ἐπειδὴ βούλεσθε παρελαύνεσθαι παρὰ γυναικῶν. δʹ. Κἂν γοῦν ὅσα μὴ φορτικὰ, ταῦτα πράττετε, χειρὸς κρατεῖτε καὶ ἀκολάστων ὀφθαλμῶν. Τί δύσκολον, εἰπέ μοι, τί δυσχερές; Δίκαια πράττετε, μηδένα ἀδικεῖτε, μήτε ὁ πένης, μήτε ὁ πλούσιος, μήτε ὁ ἀγοραῖος, μήτε ὁ μισθωτός: ἔστι γὰρ καὶ μέχρι πενήτων ἀδικίαν διελθεῖν. Ἢ οὐχ ὁρᾶτε πόσας οὗτοι μάχας ποιοῦσι, καὶ πάντα ἀνατρέπουσι; Κέχρησο γάμῳ, ἔχε παῖδας: καὶ Παῦλος τοιούτοις ἐπέταττε, τοιούτοις ἔγραφε. Μέγας ἐκεῖνος ὁ ἀγὼν, καὶ ὑψηλὸς ὁ σκόπελος, καὶ ἐγγὺς τοῦ οὐρανοῦ ἡ κορυφὴ, καὶ οὐ δύνασαι φθάσαι πρὸς τὸ μέγα; Οὐκοῦν κἂν τῶν ἐλαττόνων ἔχου, καὶ τῶν κατωτέρων ἐφίεσο. Οὐ δύνασαι κενῶσαι τὰ χρήματα; κἂν τὰ τῶν ἄλλων μὴ ἅρπαζε, μηδὲ ἀδίκει. Οὐ δύνασαι νηστεῦσαι; κἂν μὴ εἰς τρυφὴν σεαυτὸν ἐξαγάγῃς. Οὐ δύνασαι ἐπὶ στιβάδος κατακλιθῆναι; μή μοι κλίνας ἀργυρενδέτους κατασκεύαζε, ἀλλὰ κέχρησο κλίνῃ καὶ στρώμασι μὴ πρὸς ἐπίδειξιν πεποιημένοις, ἀλλὰ πρὸς ἀνάπαυσιν, μηδὲ ἐλεφαντίνας κλίνας: σύστειλον σαυτόν. Τί μυρίων ἀγωγίμων πληροῖς τὴν ὁλκάδα; Ἂν ᾖς εὐσταλὴς, οὐδὲν δείσεις, οὐ φθόνον, οὐ λῃστὰς, οὐκ ἐπιβούλους. Οὐδὲ γὰρ οὕτω τοῖς χρήμασιν, ὡς ταῖς φροντίσι πλουτεῖς: οὐχ οὕτως εὐπορεῖς ἐν τοῖς κτήμασιν, ὡς ταῖς ἀγωνίαις καὶ τοῖς κινδύνοις. Οἵτινες βούλονται πλουτεῖν, φησὶ, πειρασμοὺς καὶ ἐπιθυμίας βλαβερὰς ἑαυτοῖς ἐπεισάγουσι. Ταῦτα ὑπομένουσιν οἱ πολλὰ κεκτῆσθαι βουλόμενοι. Οὐ λέγω: Διακόνησον τῷ κάμνοντι: κἂν τῷ παιδὶ κέλευσον τοῦτο ποιεῖν. Ὁρᾷς πῶς φορτικὸν οὐκ ἔστι; πῶς γὰρ, ἔνθα κόραι ἁπαλαὶ ἐκ πολλοῦ τοῦ διαστήματος ἡμᾶς παρελαύνουσιν; Αἰσχυνθῶμεν, παρακαλῶ, ὅτι ἐν μὲν τοῖς κοσμικοῖς οὐδαμοῦ παραχωροῦμεν αὐταῖς, οὐκ ἐν πολέμοις, οὐκ ἐν ἄθλοις: ἐν δὲ τοῖς πνευματικοῖς ἀγῶσι πλέον ἡμῶν φέρονται, καὶ πρῶται τὸ βραβεῖον ἁρπάζουσι, καὶ ὑψηλότερα πέτανται, καθάπερ ἀετοί τινες: ἡμεῖς δὲ, καθάπερ κολοιοὶ, κάτω περὶ τὴν κνίσσαν καὶ τὸν καπνὸν ἀεὶ στρεφόμεθα. Κολοιῶν γὰρ ὄντως, τραπεζοποιοὺς καὶ μαγείρους ἐπινοεῖν, καὶ κυνῶν λίχνων. Ἄκουσον τῶν παλαιῶν γυναικῶν: μεγάλαι γὰρ ἐγένοντο, μεγάλαι γυναῖκες καὶ θαυμασταὶ, οἷον, ἡ Σάῤῥα, ἡ Ῥεβέκκα, ἡ Ῥαχὴλ, ἡ Δεβώρα, ἡ Ἄννα: καὶ ἐπὶ τοῦ Χριστοῦ δὲ ἦσαν τοιαῦται, ἀλλ' οὐδαμοῦ ἄνδρας παρήλασαν, ἀλλὰ τὴν ὑστέραν τάξιν ἐπεῖχον. Νῦν δὲ τοὐναντίον, γυναῖκες ἡμᾶς παρελαύνουσι καὶ ἀποκρύπτουσι. Ποῖος ὁ γέλως; τίς ἡ αἰσχύνη; Ἡμεῖς τῆς κεφαλῆς τὴν τάξιν ἐπέχομεν, καὶ ὑπὸ τοῦ σώματος νικώμεθα; Ἄρχειν αὐτῶν ἐτάχθημεν, οὐχ ἵνα μόνον ἄρχωμεν, ἀλλ' ἵνα καὶ ἐν ἀρετῇ ἄρχωμεν. Ὁ γὰρ ἄρχων, τούτῳ μάλιστα ἄρχειν ὀφείλει, τῷ τῇ ἀρετῇ νικᾷν: εἰ δὲ νικᾶται, οὐκέτι ἄρχων ἐστίν. Εἴδετε πόση τῆς τοῦ Χριστοῦ παρουσίας ἡ δύναμις; πῶς ἔλυσε τὴν κατάραν; Καὶ γὰρ πλείους αἱ παρθένοι παρὰ γυναιξὶ, πλείων ἡ σωφροσύνη παρ' ἐκείναις, αἱ χηρεῖαι πλείους: οὐδὲν ἂν αἰσχρὸν ταχέως γυνὴ πρόοιτο ῥῆμα. Τίνος οὖν ἕνεκεν, εἰπέ μοι, αἰσχρολογεῖς σύ; Μὴ γάρ μοι τὰς ἀπεγνωσμένας εἴπῃς, φιλόκοσμόν πως τὸ γένος ἐστὶ, καὶ τοῦτο ἔχει τὸ ἐλάττωμα. Ἀλλὰ κἀν τούτῳ νικᾶτε ὑμεῖς οἱ ἄνδρες, οἱ καὶ ἐπ' ἐκείναις, ὡς ἐπ' οἰκείῳ κόσμῳ, ἐναβρυνόμενοι. Οὐ γὰρ οὕτως οἶμαι τοῖς ἑαυτῆς χρυσίοις τὴν γυναῖκα καλλωπίζεσθαι, ὡς τὸν ἄνδρα τοῖς τῆς γυναικός: οὐχ οὕτως ἐπὶ τῇ ζώνῃ φρονεῖ τῇ χρυσῇ, ὡς ἐπὶ τῷ τὴν γυναῖκα χρυσοφορεῖν. Ὥστε καὶ τούτου ὑμεῖς αἴτιοι οἱ τὸν σπινθῆρα ἐκκαίοντες, καὶ τὴν φλόγα ἀνάπτοντες. Ἄλλως δὲ, οὐ τοσοῦτον ἁμάρτημά ἐστιν ἐπὶ γυναικὸς, ὅσον ἐπὶ ἀνδρός. Σὺ ἐτάχθης ἐκείνην ῥυθμίζειν: πανταχοῦ τῶν πρωτείων ἀξιοῖς τυγχάνειν: οὐκοῦν καὶ ἐν τούτῳ δεῖξον, ὅτι σοι τῆς πολυτελείας οὐδεὶς λόγος ἐκείνης, ἀπὸ τῶν σαυτοῦ. Γυναικὶ μᾶλλον ἐπιτήδειον τὸ κοσμεῖσθαι, ἢ ἀνδρί. Ὅταν οὖν σὺ αὐτὸς μὴ διαφεύγῃς, πῶς ἐκείνη διαφεύξεται; Ἔχουσιν ἐκεῖναί τι κενόδοξον, ἀλλὰ τοῦτο κοινὸν καὶ ἀνδρῶν: ὀργίλαι πῶς εἰσι, καὶ τοῦτο κοινόν. Ἐν οἷς δὲ πλεονεκτοῦσιν, οὐκέτι κοινά: τὴν σεμνότητα λέγω, τὴν θερμότητα, τὴν εὐλάβειαν, τὴν περὶ τὸν Χριστὸν ἀγάπην. Διὰ τί οὖν ἀπεῖρξεν αὐτὰς τοῦ θρόνου τοῦ διδασκαλικοῦ, φησί; Καὶ τοῦτο σημεῖον τοῦ πολὺ τὸ μέσον εἶναι τῶν ἀνδρῶν, καὶ μεγάλας εἶναι τὰς τότε. Παύλου γὰρ διδάσκοντος, εἰπέ μοι, καὶ Πέτρου καὶ τῶν ἁγίων ἐκείνων, γυναῖκα τῷ πράγματι ἐπιπηδᾷν ἐχρῆν; Νυνὶ δὲ εἰς τοῦτο κακίας ἠλάσαμεν, ὡς καὶ ζητήματος ἄξιον εἶναι, διὰ τί γυναῖκες οὐ διδάσκουσιν: οὕτως εἰς τὴν αὐτὴν αὐταῖς ἀσθένειαν ἤλθομεν. Ταῦτα οὐκ ἐκείνας ἐπᾶραι βουλόμενος εἶπον, ἀλλ' ἡμᾶς αὐτοὺς ἐντρέψαι καὶ παιδεῦσαι καὶ νουθετῆσαι, ὥστε τὴν προσήκουσαν ἡμῖν ἀρχὴν ἀναλαβεῖν, μὴ κατὰ τὸ μεῖζον, ἀλλὰ κατὰ τὴν πρόνοιαν καὶ τὴν προστασίαν καὶ τὴν ἀρετήν. Οὕτω γὰρ καὶ τὸ σῶμα ἐν τάξει ἔσται τῇ προσηκούσῃ, ὅταν ἀρίστου τοῦ ἄρχοντος ἐπιτύχῃ. Γένοιτο δὲ καὶ τὰς γυναῖκας καὶ τοὺς ἄνδρας κατὰ τὸ τῷ Θεῷ δοκοῦν ἅπαντας βιοῦν, ἵνα καταξιωθῶμεν ἅπαντες ἐν ἐκείνῃ τῇ φοβερᾷ ἡμέρᾳ τῆς φιλανθρωπίας ἀπολαῦσαι τοῦ Δεσπότου, καὶ τῶν ἐπηγγελμένων ἀγαθῶν ἐπιτυχεῖν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.