Homily XLVIII.

Matt. XIII. 53.

“And it came to pass, that, when Jesus had finished these parables, He departed thence.”

Wherefore said He, “these”? Because He was to speak others besides. And wherefore, again, doth He depart? Desiring to sow the word everywhere.

“And when He was come into His own country, He taught them in their synagogue.”1878   Matt. xiii. 54.

And what doth he now call His country? As it seems to me, Nazareth. “For He did not many mighty works there,”1879   Matt. xiii. 58.it is said, but in Capernaum He did miracles: wherefore He said also, “And thou, Capernaum, which art exalted unto Heaven, shalt be brought down to hell; for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.”1880   Matt. xi. 23.

But having come there, while He slackens somewhat in His miracles; so as not to inflame them unto more envy, nor to condemn them more grievously, by the aggravation of their unbelief: He yet puts forth a doctrine, having no less of wonder in it than the miracles. For these utterly senseless men, when they ought to have marvelled, and to have been amazed at the power of His words, they on the contrary hold Him cheap, because of him who seemed to be His father; yet we know they had many examples of these things in the former times, and from fathers of no note had seen illustrious children. For so David was the son of a certain mean husbandman, Jesse; and Amos, the child of a goatherd, and himself a goatherd;1881   Amos. vii. 14, 15.and Moses too, the lawgiver, had a father very inferior to himself. When they therefore, for this especially, ought to adore and be amazed, that being of such parents He spake such things, it being quite manifest, that so it was not of man’s care, but of God’s grace: yet they, what things they should admire Him for, for those they despise Him.

He is moreover continually frequenting the synagogues, lest if He were always abiding in the wilderness, they should the more accuse Him as making a schism, and fighting against their polity. Being amazed therefore, and in perplexity, they said, “Whence hath this man this wisdom, and these powers?”1882   Matt. xiii. 54. [R.V., margin, “Greek, powers.”]either calling the miracles powers, or even the wisdom itself. “Is not this the carpenter’s son?”1883   Matt. xiii. 55. The greater then the marvel, and the more abundant the ground of amaze. “Is not His mother called Mary, and His brethren James, and Joses,1884   [R.V., “Joseph,” following a reading better supported than that of the recorded text, which agrees with that in the Homily.—R.]and Simon, and Judas? and His sisters, are they not all with us? Whence hath this man these things? And they were offended in Him.”1885   Matt. xiii. 55, 56.

Seest thou that Nazareth was where He was discoursing? “Are not his brethren,” it is said, “such a one, and such a one?” And what of this? Why, by this especially you ought to have been led on to faith. But envy you see is a poor base thing, and often falls foul of itself. For what things were strange and marvellous, and enough to have gained them over, these offended them.

What then saith Christ unto them? “A prophet,” saith He, “is not without honor, save in his own country, and in his own house: and He did not,” it is said, “many mighty works, because of their unbelief.”1886   Matt. xiii. 57, 58. [Chrysostom omits “there.”] But Luke saith, “And He did not there many miracles.”1887   Mark vi. 5. [σημεα, “signs;” but even in Mark this expression does not occur in this connection.—R.] And yet it was to be expected He should have done them. For if the feeling of wonder towards Him was gaining ground (for indeed even there He was marvelled at), wherefore did He not do them? Because He looked not to the display of Himself, but to their profit. Therefore when this succeeded not, He overlooked what concerned Himself, in order not to aggravate their punishment.

And yet see after how long a time He came to them, and after how great a display of miracles: but not even so did they endure it, but were inflamed again with envy.

Wherefore then did He yet do a few miracles? That they might not say, “Physician, heal thyself.”1888   Luke iv. 23. That they might not say, “He is a foe and an enemy to us, and overlooks His own;” that they might not say, “If miracles had been wrought, we also should have believed.” Therefore He both wrought them, and stayed: the one, that He might fulfill His own part; the other, that He might not condemn them the more.

And consider thou the power of His words, herein at least, that possessed as they were by envy, they did yet admire. And as with regard to His works, they do not find fault with what is done, but feign causes which have no existence, slaying, “In Beelzebub He casteth out the devils;” even so here too, they find no fault with the teaching, but take refuge in the meanness of His race.

But mark thou, I pray thee, the Master’s gentleness, how He reviles them not, but with great mildness saith, “A prophet is not without honor, save in his own country.” And neither here did He stop, but added, “And in his own house.” To me it appears, that with covert reference to His very own brethren, He made this addition.

But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman;1889   Luke iv. 25–27.and Israelites neither received benefit, nor conferred benefit, but the foreigners. And these things He saith, signifying in every instance their evil disposition, and that in His case nothing new is taking place.

2. “At that time Herod the tetrarch heard of the fame of Jesus.”1890   Matt. xiv. 1. [R.V., “the report concerning Jesus.”] For Herod the king, this man’s father, he that slew the children, was dead.

But not without a purpose doth the evangelist signify the time, but to make thee observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time.1891   “Perspicuum est prædictionem Christi reges mundi audire novissimos.” St. Jerome, in Jonam. c. iii. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them.

But mark thou, I pray thee, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection.

“For he said,” it is mentioned, “unto his servants, This is John, whom I slew, he is risen from the dead, and therefore the mighty powers do work in him.”1892   Matt. xiii. 2. Seest thou the intensity of his fear? for neither then did he dare to publish it abroad, but he still speaks but to his own servants.

But yet even this opinion savored of the soldier, and was absurd. For many besides had risen from the dead, and no one had wrought anything of the kind. And his words seem to me to be the language both of vanity, and of fear. For such is the nature of unreasonable souls, they admit often a mixture of opposite passions.

But Luke affirms that the multitudes said, “This is Elias, or Jeremias, or one of the old prophets,”1893   Luke ix. 8. Comp. Matt. xvi. 14.but he, as uttering forsooth something wiser than the rest, made this assertion.

But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, “I slew him,” priding himself and glorying in it. For this both Mark and Luke report that he said, “John I beheaded.”1894   Mark vi. 16; Luke ix. 9. But when the rumor prevailed, then he too saith the same as the people.

Then the evangelist relates to us also the history. And what might his reason be for not introducing it as a subject by itself?1895   προηγουμνω . Because all their labor entirely was to tell what related to Christ, and they made themselves no secondary work besides this, except it were again to contribute to the same end. Therefore neither now would they have mentioned the history were it not on Christ’s account, and because Herod said, “John is risen again.”

But Mark saith, that Herod exceedingly honored the man, and this, when reproved.1896   Mark vi. 20. So great a thing is virtue.

Then his narrative proceeds thus: “For Herod had laid hold on John, and bound him, and put him in prison, for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet.”1897   Matt. xiii. 3–5.

And wherefore doth he not address his discourse at all to her, but to the man? Because it depended more on him.

But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.

4. “But when Herod’s birth-day was kept,”1898   [R.V., “come;” rec. text as in Homily.]saith he, “the daughter of Herodias danced before them,1899   [R.V., “in the midst;” so Homily, see below.—R.]and pleased Herod.”1900   Matt. xiii. 6. O diabolical revel! O satanic spectacle! O lawless dancing! and more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table.

And the means too of the victory were worthy of the deeds done. For,

“The daughter of Herodias,” it is said, “danced in the midst, and pleased Herod. Whereupon he swore1901   [“Swore” is substituted for “promised;” peculiar to Chrysostom, but probably borrowed from Mark vi. 23.—R.]with an oath to give her whatsoever she would ask. And she being before instructed of1902   [R.V., “being put forward by.”]her mother, said, Give me here John Baptist’s head in a charger.”1903   Matt. xiii. 6–8.

Her reproach is twofold; first, that she danced, then that she pleased him, and so pleased him, as to obtain even murder for her reward.

Seest thou how savage he was? how senseless? how foolish? in putting himself under the obligation of an oath, while to her he gives full power over her request. But when he saw the evil actually ensuing, “he was sorry,”1904   Matt. xiii. 9. [R.V., “was grieved.”]it is said; and yet in the first instance he had put him in bonds. Wherefore then is he sorry? Such is the nature of virtue, even amongst the wicked admiration and praises are its due. But alas for her madness! When she too ought to admire, yea, to bow down to him, for trying to redress her wrong, she on the contrary even helps to arrange the plot, and lays a snare, and asks a diabolical favor.

But he was afraid “for the oath’s sake,” it is said, “and them that sat at meat with him.” And how didst thou not fear that which is more grievous? Surely if thou wast afraid to have witnesses of thy perjury, much more oughtest thou to fear having so many witnesses of a murder so lawless.

But as I think many are ignorant of the grievance itself, whence the murder had its origin, I must declare this too, that ye may learn the wisdom of the lawgiver. What then was the ancient law, which Herod indeed trampled on, but John vindicated? The wife of him that died childless was to be given to his brother.1905   Deut. xxv. 5. For since death was an incurable ill, and all was contrived for life’s sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other.

But when there was a child, this marriage was no longer permitted. “And wherefore?” one may say, “for if it was lawful for another, much more for the brother.” By no means. For He will have men’s consanguinity extended, and the sources multiplied of our interest in each other.

Why then, in the case also of death without offspring, did not another marry her? Because it would not so be accounted the child of the departed; but now his brother begetting it, the fiction became probable. And besides, any other man had no constraining call to build up the house of the dead, but this had incurred the claim by relationship.

Forasmuch then as Herod had married his brother’s wife, when she had a child, therefore John blames him, and blames him with moderation, showing together with his boldness, his consideration also.

But mark thou, I pray thee, how the whole theatre was devilish. For first, it was made up of drunkenness and luxury, whence nothing healthful could come. Secondly, the spectators in it were depraved, and he that gave the banquet the worst transgressor of all. Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of whom the marriage was illegal, who ought even to have hid herself, as though her mother were dishonored by her, comes making a show, and throwing into the shade all harlots, virgin as she was.

And the time again contributes no little to the reproof of this enormity. For when he ought to be thanking God, that on that day He had brought him to light, then he ventures upon those lawless acts. When one in chains ought to have been freed by him, then he adds slaughter to bonds.

Hearken, ye virgins, or rather ye wives also, as many as consent to such unseemliness at other person’s weddings, leaping, and bounding, and disgracing our common nature. Hearken, ye men too, as many as follow after those banquets, full of expense and drunkenness, and fear ye the gulf of the evil one. For indeed so mightily did he seize upon that wretched person just then, that he sware even to give the half of his kingdom: this being Mark’s statement, “He sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.”1906   Mark vi. 23.

Such was the value he set upon his royal power; so was he once for all made captive by his passion, as to give up his kingdom for a dance.1907   [δι ρχησιν ατ παραχωρσαιἀλλογενο, which seems to be opposed to αθιγενο, “of genuine origin.”vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them.

8. This then let us also do, and let us weep for Herodias, and for them that imitate her. For many such revels now also take place, and though John be not slain, yet the members of Christ are, and in a far more grievous way. For it is not a head in a charger that the dancers of our time ask, but the souls of them that sit at the feast. For in making them slaves, and leading them to unlawful loves, and besetting them with harlots, they do not take off the head, but slay the soul, making them adulterers, and effeminate, and whoremongers.

For thou wilt not surely tell me, that when full of wine, and drunken, and looking at a woman who is dancing and uttering base words, thou dost not feel anything towards her, neither art hurried on to profligacy, overcome by thy lust. Nay, that awful thing befalls thee, that thou “makest the members of Christ members of an harlot.”1908   1 Cor. vi. 15.

For though the daughter of Herodias be not present, yet the devil, who then danced in her person, in theirs also holds his choirs now, and departs with the souls of those guests taken captive.

But if ye are able to keep clear of drunkenness, yet are ye partakers of another most grievous sin; such revels being also full of much rapine. For look not, I pray thee, on the meats that are set before them, nor on the cakes; but consider whence they are gathered, and thou wilt see that it is of vexation, and covetousness, and violence, and rapine.

“Nay, ours are not from such sources,” one may say. God forbid they should be: for neither do I desire it. Nevertheless, although they be clear of these, not even so are our costly feasts freed from blame. Hear, at all events, how even apart from these things the prophet finds fault with them, thus speaking, “Woe to them that drink wine racked off, and anoint themselves with the chief ointments.”1909   Amos vi. 6, LXX. [τν διυλισμνον ονον.] Seest thou how He censures luxury too? For it is not covetousness which He here lays to their charge, but prodigality only.

And thou eatest to excess, Christ not even for need; thou various cakes, He not so much as dry bread; thou drinkest Thasian wine, but on Him thou hast not bestowed so much as a cup of cold water in His thirst. Thou art on a soft and embroidered bed, but He is perishing with the cold.

Wherefore, though the banquets be clear from covetousness, yet even so are they accursed, because, while for thy part thou doest all in excess, to Him thou givest not even His need; and that, living in luxury upon things that belong to Him. Why, if thou wert guardian to a child, and having taken possession of his goods, were to neglect him in extremities, thou wouldest have ten thousand accusers, and wouldest suffer the punishment appointed by the laws; and now having taken possession of the goods of Christ, and thus consuming them for no purpose, dost thou not think thou wilt have to give account?

9. And these things I say not of those who introduce harlots to their tables (for to them I have nothing to say, even as neither have I to the dogs), nor of those who cheat some, and pamper others (for neither with them have I anything to do, even as I have not with the swine and with the wolves); but of those who enjoy indeed their own property, but do not impart thereof to others; of those who spend their patrimony at random. For neither are these clear from reprehension. For how, tell me, wilt thou escape reprov ing and blame, while thy parasite is pampered, and the dog that stands by thee, but Christ’s worth appears to thee even not equal to theirs? when the one receives so much for laughter’s sake, but the other for the Kingdom of Heaven not so much as the smallest fraction thereof. And while the parasite, on saying something witty, goes away filled; this Man, who hath taught us, what if we had not learnt we should have been no better than the dogs,—is He counted unworthy of even the same treatment with such an one?

Dost thou shudder at being told it? Shudder then at the realities. Cast out the parasites, and make Christ to sit down to meat with thee. If He partake of thy salt, and of thy table, He will be mild in judging thee: He knows how to respect a man’s table.1910   That is, to respect the obligation incurred by having been a person’s guest. Yea, if robbers know this, much more the Lord. Think, for instance, of that harlot, how at a table He justified her, and upbraids Simon, saying, “Thou gavest me no kiss.”1911   Luke vii. 54. I say, if He feed thee, not doing these things, much more will He reward thee, doing them. Look not at the poor man, that he comes to thee filthy and squalid, but consider that Christ by him is setting foot in thine house, and cease from thy fierceness, and thy relentless words, with which thou art even aspersing such as come to thee, calling them impostors, idle, and other names more grievous than these.

And think, when thou art talking so, of the parasites; what kind of works do they accomplish? in what respect do they profit thine house? Do they really make thy dinner pleasant to thee? pleasant, by their being beaten and saying foul words? Nay, what can be more unpleasing than this, when thou smitest him that is made after God’s likeness, and from thine insolence to him gatherest enjoyment for thyself, making thine house a theatre, and filling thy banquet with stage-players, thou who art well born and free imitating the actors with their heads shaven?1912   Comp. Homily XXXVII. 8. Of such parasites Juvenal says, (Sat. v. 170.)   Omnia ferre   Si potes, et debes. Pulsandum vertice raso   Præbebis quandoque caput, nec dura timebis   Flagra pati, his epulis et tali dignus amico.   See Mr. Field’s note. For among them too is laughter, and rude blows.

These things then dost thou call pleasure, I pray thee, which are deserving of many tears, of much mourning and lamentation? And when it were fit to urge them to a good life, to give timely advice, dost thou lead them on to perjuries, and disorderly language, and call the thing a delight? and that which procures hell, dost thou account a subject of pleasure? Yea, and when they are at a loss for witty sayings, they pay the whole reckoning with oaths and false swearing. Are these things then worthy of laughter, and not of lamentations and tears? Nay, who would say so, that hath understanding?

And this I say, not forbidding them to be fed, but not for such a purpose. Nay, let their maintenance have the motive of kindness, not of cruelty; let it be compassion, not insolence. Because he is a poor man, feed him; because Christ is fed, feed him; not for introducing satanical sayings, and disgracing his own life. Look not at him outwardly laughing, but examine his conscience, and then thou wilt see him uttering ten thousand imprecations against himself, and groaning, and wailing. And if he do not show it, this also is due to thee.

10. Let the companions of thy meals then be men that are poor and free, not perjured persons, nor stage-players. And if thou must needs ask of them a requital for their food, enjoin them, should they see anything done that is amiss, to rebuke, to admonish, to help thee in thy care over thine household, in the government of thy servants. Hast thou children? Let these be joint fathers to them, let them divide thy charge with thee, let them yield thee such profits as God loveth. Engage them in a spiritual traffic. And if thou see one needing protection, bid them succor, command them to minister. By these do thou track the strangers out, by these clothe the naked, by these send to the prison, put an end to the distresses of others.

Let them give thee, for their food, this requital, which profits both thee and them, and carries with it no condemnation.

Hereby friendship also is more closely riveted. For now, though they seem to be loved, yet for all that they are ashamed, as living without object in thy house; but if they accomplish these purposes, both they will be more pleasantly situated, and thou wilt have more satisfaction in maintaining them, as not spending thy money without fruit; and they again will dwell with thee in boldness and due freedom, and thy house, instead of a theatre, will become to thee a church, and the devil will be put to flight, and Christ will enter, and the choir of the angels. For where Christ is, there are the angels too, and where Christ and the angels are, there is Heaven, there is a light more cheerful than this of the sun.

And if thou wouldest reap yet another consolation through their means, command them, when thou art at leisure, to take their books and read the divine law. They will have more pleasure in so ministering to you, than in the other way. For these things add respect both to thee and to them, but those bring disgrace upon all together; upon thee as an insolent person and a drunkard, upon them as wretched and gluttonous. For if thou feed in order to insult them, it is worse than if thou hadst put them to death; but if for their good and profit, it is more useful again than if thou hadst brought them back from their way to execution. And now indeed thou dost disgrace them more than thy servants, and thy servants enjoy more liberty of speech, and freedom of conscience, than they do; but then thou wilt make them equal to the angels.

Set free therefore both them and thine own self, and take away the name of parasite, and call them companions of thy meals;1913   συσστου.cast away the appellation of flatterers, and bestow on them that of friends. With this intent indeed did God make our friendships, not for evil to the beloved and loving, but for their good and profit.

But these friendships are more grievous than any enmity. For by our enemies, if we will, we are even profited; but by these we must needs be harmed, no question of it. Keep not then friends to teach thee harm; keep not friends who are enamored rather of thy table than of thy friendship. For all such persons, if thou retrench thy good living, retrench their friendship too; but they that associate with thee for virtue’s sake, remain continually, enduring every change.

And besides, the race of the parasites doth often take revenge upon thee, and bring upon thee an ill fame. Hence at least I know many respectable persons to have got bad characters, and some have been evil reported of for sorceries, some for adulteries and corrupting of youths. For whereas they have no work to do, but spend their own life unprofitably; their ministry is suspected by the multitude as being the same with that of corrupt youths.

Therefore, delivering ourselves both from evil report, and above all from the hell that is to come, and doing the things that are well-pleasing to God, let us put an end to this devilish custom, that “both eating and drinking we may do all things to the glory of God,”1914   1 Cor. x. 31.and enjoy the glory that cometh from Him; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΜΗʹ. Καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν. αʹ. Τίνος ἕνεκεν εἶπε, ταύτας; Ἐπειδὴ καὶ ἄλλας ἔμελλεν ἐρεῖν. Τίνος δὲ ἕνεκεν καὶ μεταβαίνει; Πανταχοῦ τὸν λόγον σπεῖραι βουλόμενος. Καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ, ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν. Καὶ ποίαν πατρίδα αὐτοῦ καλεῖ νῦν; Ἐμοὶ δοκεῖ, τὴν Ναζαρέτ. Οὐ γὰρ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς, φησίν: ἐν δὲ Καπερναοὺμ ἐποίησε σημεῖα: διὸ καὶ ἔλεγε: Καὶ σὺ, Καπερναοὺμ, ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα, ἕως ᾅδου καταβιβασθήσῃ: ὅτι εἰ ἐν Σοδόμοις ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν σοὶ, ἔμειναν ἂν μέχρι τῆς σήμερον. Ἐλθὼν δὲ ἐκεῖ, τῶν μὲν σημείων καθυφίησιν, ὥστε μὴ εἰς πλείονα αὐτοὺς φθόνον ἐκκαῦσαι, μηδὲ κατακρῖναι μειζόνως, τῆς ἀπιστίας ἐπιτεινομένης: διδασκαλίαν δὲ προτείνεται τῶν σημείων οὐκ ἔλαττον θαῦμα ἔχουσαν. Οἱ γὰρ πάντα ἀνόητοι, δέον θαυμάσαι καὶ ἐκπλαγῆναι τῶν λεγομένων τὴν δύναμιν, οὗτοι δὲ τοὐναντίον ἐξευτελίζουσιν αὐτὸν ἀπὸ τοῦ δοκοῦντος εἶναι πατρός: καίτοιγε πολλὰ τούτων παραδείγματα ἔχοντες τοῖς ἔμπροσθεν χρόνοις, καὶ πατέρων ἀσήμων γενναίους ἑωρακότες παῖδας. Καὶ γὰρ ὁ Δαυῒδ εὐτελοῦς τινος ἦν γεωργοῦ τοῦ Ἰεσσαί: καὶ ὁ Ἀμὼς αἰπόλου παῖς καὶ αὐτὸς αἰπόλος: καὶ ὁ Μωϋσῆς δὲ ὁ νομοθέτης σφόδρα αὐτοῦ ἀποδέοντα ἔσχε πατέρα. Δέον οὖν διὰ τοῦτο μάλιστα προσκυνεῖν καὶ ἐκπλήττεσθαι, ὅτι τοιούτων ὢν τοιαῦτα ἐφθέγγετο: εὔδηλον γὰρ, ὅτι οὐκ ἐξ ἀνθρωπίνης ἐπιμελείας ἦν, ἀλλὰ θείας χάριτος: οἱ δὲ ἀφ' ὧν ἔδει θαυμάζειν, ἀπὸ τούτων καταφρονοῦσι. Συνεχῶς δὲ ταῖς συναγωγαῖς ἐπιχωριάζει, ἵνα μὴ διαπαντὸς ἐπὶ τῆς ἐρήμου διατρίβοντος αὐτοῦ μᾶλλον κατηγορήσωσιν, ὡς ἀποσχίζοντος καὶ τῇ πολιτείᾳ μαχομένου. Ἐκπληττόμενοι τοίνυν καὶ ἐν ἀπορίᾳ ὄντες ἔλεγον: Πόθεν αὕτη ἡ σοφία τούτῳ, καὶ αἱ δυνάμεις; ἤτοι τὰ σημεῖα δυνάμεις καλοῦντες, ἢ καὶ αὐτὴν τὴν σοφίαν. Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; Οὐκοῦν μεῖζον τὸ θαῦμα, καὶ πλείων ἡ ἔκπληξις. Οὐχὶ ἡ μήτηρ αὐτοῦ λέγεται Μαρία; καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσῆς καὶ Σίμων καὶ Ἰούδας; καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι παρ' ἡμῖν εἰσι; Πόθεν τούτῳ ταῦτα; Καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. Ὁρᾷς ὅτι ἐν τῇ Ναζαρὲτ διελέγετο; Οὐχὶ ἀδελφοὶ αὐτοῦ, φησὶν, ὁ δεῖνα καὶ ὁ δεῖνά εἰσι; Καὶ τί τοῦτο; Ἐντεῦθεν γὰρ ὑμᾶς μάλιστα εἰς πίστιν ἐνάγεσθαι ἔδει. Ἀλλὰ γὰρ πονηρὸν ὁ φθόνος, καὶ ἑαυτῷ περιπίπτει πολλάκις. Ἃ γὰρ ἦν παράδοξα καὶ θαυμαστὰ, καὶ ἱκανὰ αὐτοὺς ἐφελκύσασθαι, ταῦτα ἐκείνους ἐσκανδάλιζε. Τί οὖν ὁ Χριστὸς πρὸς αὐτούς; Οὐκ ἔστι προφήτης, φησὶν, ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. Καὶ οὐκ ἐποίησε, φησὶ, δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν. Ὁ δὲ Λουκᾶς φησι: Καὶ οὐκ ἐποίησεν ἐκεῖ σημεῖα πολλά. Καίτοι ποιῆσαι εἰκὸς ἦν. Εἰ γὰρ τὸ θαυμάζεσθαι αὐτῷ προεχώρει (καὶ γὰρ καὶ τότε ἐθαυμάζετο), τίνος ἕνεκεν οὐκ ἐποίησεν; Ὅτι οὐ πρὸς ἐπίδειξιν ἔβλεπε τὴν ἑαυτοῦ, ἀλλὰ πρὸς τὸ ἐκείνοις συμφέρον. Τούτου τοίνυν μὴ προχωροῦντος, παρεῖδε τὸ ἑαυτοῦ, ὥστε μὴ τὴν κόλασιν αὐτοῖς αὐξῆσαι. Καίτοι ὅρα μετὰ πόσον πρὸς αὐτοὺς ἦλθε χρόνον, καὶ πόσην σημείων ἐπίδειξιν: ἀλλ' οὐδὲ οὕτως ἀνήνεγκαν, ἀλλὰ πάλιν ἐξεκαίοντο τῷ φθόνῳ. Τίνος οὖν ἕνεκεν καὶ ὀλίγα ἐποίησε σημεῖα; Ἵνα μὴ λέγωσιν: Ἰατρὲ, θεράπευσον σεαυτόν: ἵνα μὴ λέγωσι, Πολέμιος ἡμῖν ἐστι καὶ ἐχθρὸς, καὶ τοὺς οἰκείους ὑπερορᾷ: ἵνα μὴ λέγωσιν, ὅτι Εἰ ἐγεγόνει σημεῖα, καὶ ἡμεῖς ἐπιστεύσαμεν ἄν. Διὰ τοῦτο καὶ ἐποίησε, καὶ ἐπέσχε: τὸ μὲν, ἵνα τὸ αὐτοῦ πληρώσῃ: τὸ δὲ, ἵνα μὴ ἐκείνους μειζόνως κατακρίνῃ. Ἐννόησον δὲ τῶν λεγομένων τὴν δύναμιν, ὅπου γε καὶ ὑπὸ φθόνου κατεχόμενοι ὁμοίως ἐθαύμαζον. Ἀλλ' ὥσπερ ἐπὶ τῶν ἔργων οὐ τὸ γινόμενον μέμφονται, ἀλλ' αἰτίας πλάττουσιν οὐκ οὔσας, λέγοντες: Ἐν Βεελζεβοὺλ ἐκβάλλει τὰ δαιμόνια: οὕτω καὶ ἐνταῦθα, οὐ τὴν διδασκαλίαν αἰτιῶνται, ἀλλ' ἐπὶ τὴν εὐτέλειαν καταφεύγουσι τοῦ γένους. Σὺ δέ μοι σκόπει τὴν ἐπιείκειαν τοῦ Διδασκάλου, πῶς αὐτοὺς οὐχ ὑβρίζει, ἀλλὰ μετὰ πολλῆς τῆς ἡμερότητός φησιν: Οὐκ ἔστι προφήτης ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ προσέθηκε, Καὶ ἐν τῇ οἰκίᾳ αὐτοῦ: ἐμοὶ δοκεῖ καὶ τοὺς ἀδελφοὺς αἰνιττόμενος τοὺς ἑαυτοῦ τοῦτο προστεθεικέναι. βʹ. Ἐν δὲ τῷ Λουκᾷ καὶ παραδείγματα τούτου τίθησι λέγων, ὅτι οὐδὲ Ἠλίας ἦλθε πρὸς τοὺς οἰκείους, ἀλλὰ πρὸς τὴν ἀλλόφυλον χήραν: οὐδὲ παρ' Ἐλισσαίου ἄλλος τις ἐθεραπεύθη λεπρὸς, ἀλλ' ἢ ὁ ἀλλόφυλος Νεεμάν: Ἰσραηλῖται δὲ οὔτε εὖ ἔπαθον, οὔτε εὖ ἐποίησαν, ἀλλ' οἱ ξένοι. Ταῦτα δὲ λέγει, πανταχοῦ δεικνὺς τὴν πονηρὰν αὐτῶν συνήθειαν, καὶ ὅτι οὐδὲν ἐπ' αὐτοῦ γίνεται καινόν. Ἐν ἐκείνῳ τῷ καιρῷ ἤκουσεν Ἡρώδης ὁ τετράρχης τὴν ἀκοὴν Ἰησοῦ. Ὁ γὰρ βασιλεὺς Ἡρώδης ὁ τούτου πατὴρ τετελευτηκὼς ἦν, ὁ τὰ παιδία ἀνελών. Οὐχ ἁπλῶς δὲ τὸν καιρὸν ἐπισημαίνεται ὁ εὐαγγελιστὴς, ἀλλ' ἵνα μάθῃς τὸν τῦφον τοῦ τυράννου καὶ τὴν ὀλιγωρίαν. Οὐδὲ γὰρ ἐν προοιμίοις ἔμαθε τὰ κατ' αὐτὸν, ἀλλὰ μετὰ χρόνον ἄπειρον. Τοιοῦτοι γὰρ οἱ ἐν δυναστείαις καὶ πολὺν τὸν ὄγκον περιβεβλημένοι: ὀψὲ ταῦτα μανθάνουσι, διὰ τὸ μὴ πολὺν αὐτῶν ποιεῖσθαι λόγον. Σὺ δέ μοι σκόπει ἡλίκον ἡ ἀρετή: ὅτι καὶ τετελευτηκότα αὐτὸν δέδοικε, καὶ ὑπὸ τοῦ φόβου καὶ περὶ ἀναστάσεως φιλοσοφεῖ. Εἶπε γὰρ, φησὶ, τοῖς παισὶν αὐτοῦ: Οὗτός ἐστιν Ἰωάννης, ὃν ἐγὼ ἀπέκτεινα: οὗτος ἀνέστη ἐκ τῶν νεκρῶν: καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ. Εἶδες τὸν φόβον ἐπιτεταμένον; Οὐδὲ γὰρ τότε ἐξειπεῖν ἐτόλμησεν ἔξω, ἀλλὰ καὶ τότε τοῖς οἰκέταις λέγει τοῖς ἑαυτοῦ. Ἀλλ' ὅμως καὶ αὕτη ἡ δόξα στρατιωτικὴ καὶ παράλογος. Καὶ γὰρ καὶ πολλοὶ ἀνέστησαν ἀπὸ νεκρῶν, καὶ οὐδεὶς οὐδὲν τοιοῦτον εἰργάσατο. Δοκεῖ δέ μοι καὶ φιλοτιμίας εἶναι καὶ φόβου τὰ ῥήματα. Τοιοῦτον γὰρ αἱ ἄλογοι ψυχαί: ἐναντίων μίξιν δέχονται παθῶν πολλάκις. Ὁ δὲ Λουκᾶς φησιν, ὅτι οἱ ὄχλοι ἔλεγον: Οὗτός ἐστιν Ἠλίας, ἢ Ἱερεμίας, ἢ τῶν προφητῶν εἷς τῶν ἀρχαίων: οὗτος δὲ, ὡς δή τι τῶν ἄλλων σοφώτερον λέγων, τοῦτο εἴρηκεν. Εἰκὸς δὲ αὐτὸν πρότερον μὲν πρὸς τοὺς λέγοντας αὐτὸν εἶναι τὸν Ἰωάννην (πολλοὶ γὰρ καὶ τοῦτο ἔλεγον) ἀρνεῖσθαι, καὶ λέγειν, ὅτι Ἐγὼ αὐτὸν ἀπέκτεινα, φιλοτιμούμενον καὶ ἐναβρυνόμενον. Τοῦτο γὰρ καὶ ὁ Μάρκος καὶ ὁ Λουκᾶς φησιν, ὅτι ἔλεγεν, ὅτι Ἐγὼ Ἰωάννην ἀπεκεφάλισα. Τῆς δὲ φήμης ἀρθείσης, λοιπὸν καὶ αὐτὸς τὰ αὐτὰ λέγει τοῖς πολλοῖς. Εἶτα καὶ τὴν ἱστορίαν ἡμῖν ὁ εὐαγγελιστὴς διηγεῖται. Καὶ τί δήποτε οὐ προηγουμένως αὐτὴν εἰσήγαγεν; Ὅτι καὶ ἡ πᾶσα πραγματεία αὐτοῖς, τὰ περὶ τοῦ Χριστοῦ εἰπεῖν: καὶ οὐδὲν ἐποιοῦντο τούτου πάρεργον ἕτερον, πλὴν εἰ μὴ πάλιν εἰς τὸ αὐτὸ συντελεῖν ἔμελλεν. Οὐκοῦν οὐδ' ἂν νῦν ἐμνημόνευσαν τῆς ἱστορίας, εἰ μὴ διὰ τὸν Χριστὸν, καὶ διὰ τὸ λέγειν Ἡρώδην, ὅτι ἀνέστη ἐκεῖνος. Ὁ δὲ Μάρκος φησὶν, ὅτι σφόδρα ἐτίμα τὸν ἄνδρα ὁ Ἡρώδης, καὶ ταῦτα ἐλεγχόμενος. Τοσοῦτόν ἐστιν ἡ ἀρετή. Εἶτα διηγούμενος οὕτω φησίν: Ὁ γὰρ Ἡρώδης κρατήσας τὸν Ἰωάννην, ἔδησεν αὐτὸν, καὶ ἔθετο ἐν φυλακῇ, διὰ Ἡρωδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ. Ἔλεγε γὰρ αὐτῷ ὁ Ἰωάννης: Οὐκ ἔξεστί σοι ἔχειν αὐτήν. Καὶ θέλων αὐτὸν ἀποκτεῖναι, ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον. Καὶ τίνος ἕνεκεν οὐδὲν ἐκείνῃ διαλέγεται, ἀλλὰ τῷ ἀνδρί; Ὅτι κυριώτερος οὗτος ἦν. Ὅρα δὲ πῶς ἀνεπαχθῆ ποιεῖται τὴν κατηγορίαν, ὡς ἱστορίαν διηγούμενος μᾶλλον, ἢ κατηγορίαν εἰσάγων. Γενεσίων δὲ ἀγομένων τοῦ Ἡρώδου, φησὶν, ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρωδιάδος ἐν τῷ μέσῳ, καὶ ἤρεσε τῷ Ἡρώδῃ. Ὢ συμπόσιον διαβολικόν! ὢ θέατρον σατανικόν! ὢ παράνομος ὄρχησις, καὶ μισθὸς ὀρχήσεως παρανομώτερος! Φόνος γὰρ ὁ πάντων φόνων ἐναγέστερος ἐτολμᾶτο, καὶ ὁ στεφανοῦσθαι καὶ ἀνακηρύττεσθαι ἄξιος ἐν τῷ μέσῳ κατεσφάττετο: καὶ τὸ τῶν δαιμόνων τρόπαιον ἐπὶ τῆς τραπέζης ἵστατο. Καὶ ὁ τρόπος δὲ τῆς νίκης τῶν γενομένων ἄξιος. Ὠρχήσατο γὰρ, φησὶν, ἡ θυγάτηρ τῆς Ἡρωδιάδος ἐν τῷ μέσῳ, καὶ ἤρεσε τῷ Ἡρώδῃ. Ὅθεν μεθ' ὅρκου ὤμοσεν αὐτῇ δοῦναι ὃ ἂν αἰτήσηται. Ἡ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς, Δός μοι, φησὶν, ὧδε ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ Βαπτιστοῦ. Διπλοῦν τὸ ἔγκλημα, καὶ ὅτι ὠρχήσατο, καὶ ὅτι ἤρεσε, καὶ οὕτως ἤρεσεν ὡς καὶ φόνον λαβεῖν τὸν μισθόν. Εἶδες πῶς ὠμός; πῶς ἀναίσθητος; πῶς ἀνόητος; Ἑαυτὸν μὲν γὰρ ὅρκῳ ὑπεύθυνον ποιεῖ: ἐκείνην δὲ κυρίαν τῆς αἰτήσεως καθίστησιν. Ἐπειδὴ δὲ εἶδε τὸ κακὸν ὅτι ἐξέβη, ἐλυπήθη, φησί: καίτοιγε ἐξ ἀρχῆς ἔδησεν αὐτόν. Τίνος οὖν ἕνεκεν λυπεῖται; Τοιοῦτον ἡ ἀρετή; καὶ παρὰ τοῖς κακοῖς θαύματος καὶ ἐπαίνων ἀξία. Ἀλλ' ὢ τῆς μαινομένης! δέον καὶ αὐτὴν θαυμάζειν, δέον προσκυνεῖν, ὅτι ἤμυνεν ὑβριζομένῃ, ἡ δὲ καὶ συγκατασκευάζει τὸ δρᾶμα, καὶ παγίδα τίθησι, καὶ αἰτεῖ χάριν σατανικήν. Ὁ δὲ ἔδεισε διὰ τοὺς ὅρκους, φησὶ, καὶ τοὺς συνανακειμένους. Καὶ πῶς τὸ χαλεπώτερον οὐκ ἔδεισας; Εἰ γὰρ τὸ μάρτυρας ἔχειν ἐπιορκίας ἐδεδοίκεις, πολλῷ μᾶλλον φοβηθῆναι ἐχρῆν σφαγῆς οὕτω παρανόμου μάρτυρας ἔχειν τοσούτους. γʹ. Ἐπειδὴ δὲ πολλοὺς ἡγοῦμαι καὶ τοῦ ἐγκλήματος, ὅθεν ὁ φόνος ἐτέχθη, τὴν ὑπόθεσιν ἀγνοεῖν, ἀναγκαῖον καὶ τοῦτο ἐξειπεῖν, ἵνα μάθητε τοῦ νομοθέτου τὴν σύνεσιν. Τίς οὖν ἦν ὁ παλαιὸς νόμος, ὃν κατεπάτησε μὲν ὁ Ἡρώδης, ἐξεδίκησε δὲ ὁ Ἰωάννης; Τοῦ τελευτήσαντος ἄπαιδος τὴν γυναῖκα τῷ ἀδελφῷ δίδοσθαι ἔδει. Ἐπειδὴ γὰρ ἀπαραμύθητον κακὸν ὁ θάνατος ἦν, καὶ πάντα ὑπὲρ ζωῆς ἐπραγματεύετο, νομοθετεῖ γαμεῖν τὸν ζῶντα ἀδελφὸν, καὶ ἐπ' ὀνόματι τοῦ τετελευτηκότος τὸ τικτόμενον καλεῖν παιδίον, ὥστε μὴ διαπεσεῖν τὴν οἰκίαν τὴν ἐκείνου. Εἰ γὰρ μηδὲ παῖδας ἔμελλε καταλιμπάνειν ὁ τετελευτηκὼς, ὅπερ μεγίστη τοῦ θανάτου ἐστὶ παραμυθία, ἀνήκεστον ἔμελλεν εἶναι τὸ πένθος. Διὰ δὴ τοῦτο ἐπενόησε τὴν παραψυχὴν ταύτην ὁ νομοθέτης τοῖς ἐκ φύσεως παίδων ἀπεστερημένοις, καὶ τὸ τικτόμενον ἐκέλευσεν ἐκείνῳ λογίζεσθαι. Ὄντος δὲ παιδὸς, οὐκέτι ἐφεῖτο οὗτος ὁ γάμος. Καὶ τίνος ἕνεκεν; φησίν: εἰ γὰρ ἑτέρῳ ἐξῆν, πολλῷ μᾶλλον τῷ ἀδελφῷ. Οὐδαμῶς. Βούλεται γὰρ ἐκτείνεσθαι τὴν συγγένειαν, καὶ πολλὰς εἶναι τὰς ἀφορμὰς τῆς πρὸς ἀλλήλους οἰκειώσεως. Διατί οὖν καὶ ἄπαιδος τελευτήσαντος, οὐκ ἄλλος ἐγάμει; Ὅτι οὐκ ἂν οὕτως ἐνομίσθη τοῦ ἀπελθόντος εἶναι τὸ παιδίον: νυνὶ δὲ τοῦ ἀδελφοῦ σπείροντος, πιθανὸν τὸ σόφισμα ἐγίνετο. Ἄλλως τε οὐδὲ ἀνάγκην εἶχεν ἕτερος τὴν οἰκίαν στῆσαι τοῦ τετελευτηκότος: οὗτος δὲ τὸ ἀπὸ τῆς συγγενείας ἐκέκτητο δικαίωμα. Ἐπεὶ οὖν ὁ Ἡρώδης παιδίον ἔχουσαν τὴν γυναῖκα τοῦ ἀδελφοῦ ἔγημε, διὰ τοῦτο ἐγκαλεῖ ὁ Ἰωάννης, καὶ ἐγκαλεῖ συμμέτρως, μετὰ τῆς παῤῥησίας καὶ τὴν ἐπιείκειαν ἐπιδεικνύμενος. Σὺ δέ μοι σκόπει, ὅπως τὸ θέατρον ὅλον σατανικόν. Πρῶτον μὲν γὰρ ἀπὸ μέθης καὶ τρυφῆς συνειστήκει, ὅθεν οὐδὲν ἂν γένοιτο ὑγιές. Δεύτερον, τοὺς θεατὰς διεφθαρμένους εἶχε, καὶ τὸν ἑστιάτορα ἁπάντων παρανομώτερον. Τρίτον, ἡ τέρψις ἡ παράλογος. Τέταρτον, ἡ κόρη, δι' ἣν παράνομος ἦν ὁ γάμος, ἣν καὶ κρύπτεσθαι ἔδει, ὡς ὑβριζομένης αὐτῇ τῆς μητρὸς, ἐπεισέρχεται ἐμπομπεύουσα, καὶ πόρνας ἁπάσας ἀποκρύπτουσα ἡ παρθένος. Καὶ ὁ καιρὸς δὲ οὐ μικρὸν εἰς κατηγορίαν συντελεῖ τῆς παρανομίας ταύτης. Ὅτε γὰρ αὐτὸν εὐχαριστεῖν ἐχρῆν τῷ Θεῷ, ὅτι κατὰ τὴν ἡμέραν ἐκείνην εἰς φῶς αὐτὸν ἤγαγε, τότε τὰ παράνομα ἐκεῖνα τολμᾷ: ὅτε λῦσαι ἐχρῆν δεδεμένον, τότε σφαγὴν τοῖς δεσμοῖς προστίθησιν. Ἀκούσατε, τῶν παρθένων, μᾶλλον δὲ καὶ τῶν γεγαμημένων, ὅσαι ἐν τοῖς ἑτέρων γάμοις τοιαῦτα ἀσχημονεῖν καταδέχεσθε, ἁλλόμεναι καὶ πηδῶσαι, καὶ τὴν κοινὴν καταισχύνουσαι φύσιν. Ἀκούσατε καὶ, ἄνδρες, ὅσοι τὰ πολυτελῆ συμπόσια καὶ μέθης γέμοντα διώκετε: καὶ δείσατε τοῦ διαβόλου τὸ βάραθρον. Καὶ γὰρ οὕτω κατὰ κράτος εἷλε τὸν ἄθλιον ἐκεῖνον τότε, ὡς ὀμόσαι καὶ τὰ ἡμίση δοῦναι τῆς βασιλείας. Τοῦτο γὰρ ὁ Μάρκος φησὶν, ὅτι Ὤμοσεν αὐτῇ, ὅτι ὃ ἐάν με αἰτήσῃς, δώσω σοι, ἕως ἡμίσους τῆς βασιλείας μου. Τοσούτου τὴν ἀρχὴν ἐτιμᾶτο τὴν ἑαυτοῦ, οὕτω καθάπαξ αἰχμάλωτος ὑπὸ τοῦ πάθους ἐγένετο, ὡς δι' ὄρχησιν αὐτῆς παραχωρῆσαι. Καὶ τί θαυμάζεις, εἰ τότε ταῦτα ἐγίνετο, ὅπου γε καὶ νῦν, μετὰ τοσαύτην φιλοσοφίαν, ὀρχήσεως ἕνεκεν τῶν μαλακιζομένων τούτων νέων πολλοὶ καὶ τὰς ψυχὰς αὐτῶν ἐπιδιδόασιν, οὐδὲ ἀνάγκην ἔχοντες ὅρκου; Ὑπὸ γὰρ τῆς ἡδονῆς αἰχμάλωτοι γινόμενοι, καθάπερ βοσκήματα ἄγονται, ᾗπερ ἂν ὁ λύκος σύρῃ. Ὃ δὴ καὶ τότε ἔπασχεν ὁ παραπλὴξ ἐκεῖνος, δύο τὰ ἔσχατα παραφρονήσας, τό τε ἐκείνην κυρίαν ποιῆσαι οὕτω μαινομένην καὶ μεθύουσαν τῷ πάθει, καὶ οὐδὲν παραιτουμένην: τό τε ἀνάγκῃ ὅρκου καταδῆσαι τὸ πρᾶγμα. Ἀλλ' οὕτως ὄντος ἐκείνου παρανόμου, παρανομώτερον ἁπάντων τὸ γύναιον ἦν, καὶ τῆς κόρης καὶ τοῦ τυράννου. Καὶ γὰρ ἡ τῶν κακῶν ἁπάντων ἀρχιτέκτων καὶ τὸ πᾶν ὑφάνασα δρᾶμα αὕτη ἦν ἣν μάλιστα χάριν εἰδέναι ἐχρῆν τῷ προφήτῃ. Καὶ γὰρ ἡ θυγάτηρ αὐτῇ πεισθεῖσα καὶ ἠσχημόνησε, καὶ ὠρχήσατο, καὶ τὸν φόνον ᾔτησε: καὶ ὁ Ἡρώδης ὑπ' αὐτῆς ἐσαγηνεύθη. Ὁρᾷς πῶς δικαίως ἔλεγεν ὁ Χριστός: Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος; Εἰ γὰρ αὕτη τὸν νόμον τοῦτον ἐτήρησεν, οὐκ ἂν τοσούτους παρέβη νόμους, οὐκ ἂν τὴν μιαιφονίαν ταύτην εἰργάσατο. Τί γὰρ τῆς θηρωδίας ταύτης χεῖρον γένοιτ' ἄν; φόνον ἐν χάριτος αἰτεῖν μέρει, φόνον παράνομον, φόνον μεταξὺ δείπνου, φόνον δημοσίᾳ καὶ ἀναισχύντως; Οὐ γὰρ ἰδίᾳ προσελθοῦσα διελέχθη περὶ τούτων, ἀλλὰ δημοσίᾳ, καὶ τὸ προσωπεῖον ῥίψασα, γυμνῇ τῇ κεφαλῇ, καὶ τὸν διάβολον λαβοῦσα συνήγορον, οὕτω φησὶν ὅ φησι. Καὶ γὰρ ἐκεῖνος αὐτὴν καὶ εὐδοκιμῆσαι ἐποίησεν ὀρχουμένην, καὶ τὸν Ἡρώδην τότε ἑλεῖν. Ἔνθα γὰρ ὄρχησις, ἐκεῖ διάβολος. Οὐδὲ γὰρ εἰς τοῦτο ἔδωκεν ἡμῖν πόδας ὁ Θεὸς, ἀλλ' ἵνα εὔτακτα βαδίζωμεν: οὐχ ἵνα ἀσχημονῶμεν, οὐχ ἵνα κατὰ τὰς καμήλους πηδῶμεν (καὶ γὰρ καὶ ἐκεῖναι ἀηδεῖς ὀρχούμεναι, μήτιγε δὴ γυναῖκες). ἀλλ' ἵνα σὺν ἀγγέλοις χορεύωμεν. Εἰ γὰρ τὸ σῶμα αἰσχρὸν τοιαῦτα ἀσχημονοῦν, πολλῷ μᾶλλον ἡ ψυχή. Τοιαῦτα ὀρχοῦνται οἱ δαίμονες: τοιαῦτα ἐπιτωθάζουσιν οἱ τῶν δαιμόνων διάκονοι. δʹ. Σκόπει δὲ καὶ αὐτὴν τὴν αἴτησιν. Δός μοι ὧδε ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ Βαπτιστοῦ. Εἶδες τὴν ἀπηρυθριασμένην, τὴν ὅλην τοῦ διαβόλου γεγενημένην; Καὶ τοῦ ἀξιώματος μέμνηται, καὶ οὐδὲ οὕτως ἐγκαλύπτεται, ἀλλ' ὡς περί τινος ἐδέσματος διαλεγομένη, οὕτω τὴν ἱερὰν ἐκείνην καὶ μακαρίαν αἰτεῖ κεφαλὴν ἐπὶ πίνακος εἰσενεχθῆναι. Καὶ οὐδὲ αἰτίαν τίθησιν: οὐδὲ γὰρ εἶχεν εἰπεῖν: ἀλλ' ἁπλῶς τιμηθῆναι ταῖς ἑτέρων ἀξιοῖ συμφοραῖς. Καὶ οὐκ εἶπεν, Εἰσάγαγε αὐτὸν ἐνταῦθα, καὶ κατάσφαξον: οὐδὲ γὰρ μέλλοντος τελευτᾷν τὴν παῤῥησίαν ἤνεγκεν ἄν. Καὶ γὰρ ἐδεδοίκει καὶ κατασφαττομένου τῆς φρικτῆς ἀκοῦσαι φωνῆς: οὐδὲ γὰρ ἀποτέμνεσθαι μέλλων ἐσίγησεν ἄν. Διὰ τοῦτό φησι: Δός μοι ὧδε ἐπὶ πίνακι: ἰδεῖν γὰρ ἐπιθυμῶ τὴν γλῶτταν ἐκείνην σιγῶσαν. Οὐδὲ γὰρ ἀπαλλαγῆναι τῶν ἐλέγχων ἔσπευδε μόνον, ἀλλὰ καὶ ἐπιβῆναι καὶ ἐπιτωθάσαι κειμένῳ. Ὁ δὲ Θεὸς ἠνέσχετο, καὶ οὔτε κεραυνὸν ἀφῆκεν ἄνωθεν, καὶ τὴν ἀναίσχυντον κατέφλεξεν ὄψιν: οὔτε τῇ γῇ διαστῆναι ἐκέλευσε, καὶ τὸ πονηρὸν ἐκεῖνο συμπόσιον δέξασθαι: ὁμοῦ καὶ τὸν δίκαιον μειζόνως στεφανῶν, καὶ τοῖς μετὰ ταῦτα ἀδίκως τι πάσχουσι πολλὴν καταλιμπάνων παραμυθίαν. Ἀκούσωμεν τοίνυν ὅσοι δεινὰ πάσχομεν ἐν ἀρετῇ ζῶντες παρὰ πονηρῶν ἀνθρώπων. Καὶ γὰρ καὶ τότε ὁ Θεὸς ἠνείχετο τὸν ἐν ἐρήμῳ, τὸν ἐν τῇ ζώνῃ τῇ δερματίνῃ, τὸν ἐν τριχίνῳ ἱματίῳ, τὸν προφήτην, τὸν τῶν προφητῶν μείζονα, τὸν μηδένα μείζονα ἔχοντα ἐν γεννητοῖς γυναικῶν, καὶ κατασφαγῆναι, καὶ ὑπὸ κόρης ἀκολάστου καὶ διεφθαρμένης πόρνης, καὶ ταῦτα νόμοις ἀμύνοντα θείοις. Ταῦτα τοίνυν λογιζόμενοι, φέρωμεν πάντα γενναίως ὅσα ἂν πάσχωμεν. Καὶ γὰρ καὶ τότε ἡ μιαιφόνος καὶ παράνομος αὕτη, ὅσον ἀμύνασθαι ἐπεθύμησε τὸν λελυπηκότα, τοσοῦτον ἴσχυσε, καὶ τὸν θυμὸν ἅπαντα ἐνέπλησε, καὶ ὁ Θεὸς συνεχώρει. Καίτοιγε πρὸς αὐτὴν οὐδὲν εἶπεν, οὐδὲ κατηγόρησεν, ἀλλὰ τῷ ἀνδρὶ μόνῳ ἐνεκάλει. Ἀλλὰ τὸ συνειδὸς πικρὸς κατήγορος ἦν. Διὸ καὶ εἰς μείζονα ἐξεβακχεύετο κακὰ, ἀλγοῦσα καὶ δακνομένη, καὶ κατῄσχυνεν ὁμοῦ πάντας, ἑαυτὴν, τὴν θυγατέρα, τὸν ἀπελθόντα ἄνδρα, τὸν ζῶντα μοιχὸν, καὶ τοῖς προτέροις ἐπηγωνίζετο. Εἰ γὰρ ἀλγεῖς, φησὶν, ὅτι μοιχεύει, ἐγὼ αὐτὸν ἐργάζομαι καὶ ἀνδροφόνον, καὶ ποιῶ σφαγέα τοῦ ἐγκαλοῦντος. Ἀκούσατε, ὅσοι πρὸς γυναϊκάς ἐστε ἐπτοημένοι παρὰ τὸ δέον. Ἀκούσατε, ὅσοι ἐπ' ἀδήλοις ὅρκους προτείνετε, καὶ ἑτέρους κυρίους ποιεῖτε τῆς ὑμετέρας ἀπωλείας, καὶ βάραθρον ἑαυτοῖς κατορύττετε. Καὶ γὰρ καὶ οὗτος οὕτως ἀπώλετο. Καὶ γὰρ προσεδόκησεν ἀξίαν τινὰ τῶν δείπνων αὐτὴν αἰτεῖν αἴτησιν, καὶ κόρην οὖσαν, καὶ ἐν ἑορτῇ καὶ συμποσίῳ καὶ πανηγύρει χάριν αἰτοῦσαν φαιδράν τινα καὶ ἐπίχαριν, οὐ μὴν κεφαλὴν αἰτεῖν: καὶ ἠπατήθη. Ἀλλ' ὅμως οὐδὲν τούτων αὐτοῦ προστήσεται. Εἰ γὰρ καὶ ἐκείνη θηριομάχων ἀνδρῶν ψυχὴν ἐκτήσατο, ἀλλ' αὐτὸν παραλογισθῆναι οὐκ ἔδει, οὐδὲ τυραννικοῖς οὕτω διακονήσασθαι ἐπιτάγμασι. Πρῶτον μὲν γὰρ τίς οὐκ ἂν ἔφριξε τὴν ἱερὰν ἐκείνην κεφαλὴν αἷμα στάζουσαν ὁρῶν ἐπὶ τοῦ δείπνου προκειμένην; Ἀλλ' οὐχ ὁ παράνομος Ἡρώδης, οὐδὲ ἡ ἐναγεστέρα τούτου γυνή. Τοιαῦται γὰρ αἱ πορνευόμεναι γυναῖκες: ἁπάντων εἰσὶν ἰταμώτεραι καὶ ὠμότεραι. Εἰ γὰρ ἡμεῖς ἀκούοντες ταῦτα φρίττομεν, τί εἰκὸς ἦν ἐκείνην τὴν ὄψιν τότε ἐργάσασθαι; τί παθεῖν τοὺς συνανακειμένους νεοσφαγοῦς κεφαλῆς αἷμα στάζον ὁρῶντας ἐν μέσῳ τῷ συμποσίῳ; Ἀλλ' οὐχ ἡ αἱμοβόρος ἐκείνη καὶ ἐρινύων ἀγριωτέρα ἔπαθέ τι πρὸς τὴν θεωρίαν ταύτην, ἀλλὰ καὶ ἐνηβρύνετο: καίτοιγε εἰ καὶ μηδαμόθεν ἄλλοθεν, ἀπὸ τῆς ὄψεως μόνης εἰκὸς ἦν ναρκῆσαι λοιπόν. Ἀλλ' οὐδὲν τοιοῦτον ἔπαθεν ἡ μιαιφόνος καὶ αἱμάτων διψῶσα προφητικῶν. Τοιοῦτον γὰρ ἡ πορνεία: οὐκ ἀσελγεῖς μόνον, ἀλλὰ καὶ μιαιφόνους ποιεῖ. Αἱ γοῦν μοιχευθῆναι ἐπιθυμοῦσαι, καὶ πρὸς σφαγήν εἰσι παρεσκευασμέναι τῶν ἀδικουμένων ἀνδρῶν: καὶ οὐχ ἕνα μόνον, οὐδὲ δύο, ἀλλὰ καὶ μυρίους ἕτοιμαι τολμῆσαι φόνους. Καὶ τούτων πολλοὶ μάρτυρές εἰσι τῶν δραμάτων. Ὃ δὴ καὶ ἐκείνη τότε ἐποίησε, προσδοκῶσα λήσεσθαι λοιπὸν καὶ ἀποκρύψειν τὸ τόλμημα. Οὗ τοὐναντίον ἅπαν ἐξέβαινε: καὶ γὰρ μειζόνως μετὰ ταῦτα ἐβόησεν ὁ Ἰωάννης. εʹ. Ἀλλὰ πρὸς τὸ παρὸν ἡ κακία μόνον ὁρᾷ, καθάπερ οἱ πυρέττοντες, ὅταν ψυχρὸν ἀκαίρως αἰτῶσι. Καὶ γὰρ εἰ μὴ ἔσφαξε τὸν κατήγορον, οὐκ ἂν οὕτως ἐξεκαλύφθη τὸ τόλμημα. Οἱ γοῦν μαθηταὶ, ὅτε αὐτὸν εἰς τὸ δεσμωτήριον ἐνέβαλεν, οὐδὲν τοιοῦτον εἶπον: ὅτε δὲ ἀπέκτεινε, τότε ἠναγκάσθησαν καὶ τὴν αἰτίαν εἰπεῖν. Τὴν γὰρ μοιχαλίδα κρύπτειν ἐβούλοντο, καὶ οὐκ ἤθελον ἐκπομπεύειν τὰς τῶν πλησίον συμφοράς: ἐπειδὴ δὲ εἰς ἀνάγκην ἐνέπεσον τῆς ἱστορίας, τότε λέγουσι τὸ τόλμημα ἅπαν. Ἵνα γὰρ μὴ πονηράν τις ὑποπτεύσῃ τῆς σφαγῆς τὴν αἰτίαν, καθάπερ ἐπὶ Θευδᾶ καὶ Ἰούδα, ἀναγκάζονται καὶ τὴν πρόφασιν εἰπεῖν τοῦ φόνου. Ὥστε ὅσῳ ἂν βουληθῇς ἁμαρτίαν συσκιάσαι τῷ τρόπῳ τούτῳ, τοσούτῳ μᾶλλον αὐτὴν ἐκπομπεύεις. Ἁμαρτία γὰρ οὐχ ἁμαρτίας προσθήκῃ κρύπτεται, ἀλλὰ μετανοίᾳ καὶ ἐξομολογήσει. Θέα δὲ τὸν εὐαγγελιστὴν, πῶς ἀνεπαχθῶς πάντα διηγεῖται, καὶ ὡς οἷόν τέ ἐστιν αὐτῷ καὶ ἀπολογίαν συντίθησιν. Ὑπὲρ μὲν γὰρ τοῦ Ἡρώδου φησί: διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους, καὶ ὅτι ἐλυπήθη: περὶ δὲ τῆς κόρης, ὅτι προβιβασθεῖσα ὑπὸ τῆς μητρὸς, καὶ ὅτι ἤνεγκε τῇ μητρὶ τὴν κεφαλήν: ὡσανεὶ ἔλεγεν, Ἐκείνης τὸ πρόσταγμα ἐπλήρου. Οὐ γὰρ ὑπὲρ τῶν κακῶς πασχόντων, ἀλλ' ὑπὲρ τῶν ποιούντων ἀλγοῦσιν οἱ δίκαιοι πάντες, ἐπειδὴ καὶ οὗτοι μάλιστα οἱ πάσχοντές εἰσι κακῶς. Οὐδὲ γὰρ Ἰωάννης ἠδίκητο, ἀλλ' οὗτοι οἱ ταῦτα κατασκευάσαντες οὕτω. Τούτους καὶ ἡμεῖς μιμώμεθα, καὶ μὴ ἐπεμβαίνωμεν ταῖς τῶν πλησίον ἁμαρτίαις, ἀλλ' ὅσον ἂν δέῃ, συσκιάζωμεν. Ἀναλάβωμεν φιλόσοφον ψυχήν. Καὶ γὰρ καὶ ὁ εὐαγγελιστὴς ὑπὲρ πόρνης καὶ μιαιφόνου γυναικὸς διαλεγόμενος ἀνεπαχθὴς ἐγένετο, ὡς οἷόν τε ἦν. Οὐδὲ γὰρ εἶπεν, Ὑπὸ τῆς μιαιφόνου καὶ ἐναγοῦς, ἀλλὰ, Προβιβασθεῖσα ὑπὸ τῆς μητρὸς, ἀπὸ τῶν εὐφημοτέρων καλῶν ὀνομάτων. Σὺ δὲ καὶ ὑβρίζεις καὶ κακηγορεῖς τὸν πλησίον, καὶ οὐκ ἂν ἀνάσχοιό ποτε λελυπηκότος οὕτως ἀδελφοῦ μνησθῆναι, ὡς ἐκεῖνος τῆς πόρνης, ἀλλὰ μετὰ πολλῆς τῆς θηριωδίας καὶ τῶν ὀνειδῶν, τὸν πονηρὸν, τὸν κακοῦργον, τὸν ὕπουλον, τὸν ἀνόητον, καὶ πολλὰ ἕτερα χαλεπώτερα τούτων καλῶν. Καὶ γὰρ ἐκθηριούμεθα μᾶλλον, καὶ ὡς περὶ ἀλλογενοῦς ἀνθρώπου διαλεγόμεθα, κακίζοντες, λοιδορούμενοι, ὑβρίζοντες. Ἀλλ' οὐχ οἱ ἅγιοι οὕτως: ἀλλὰ θρηνοῦσι μᾶλλον τοὺς ἁμαρτάνοντας, ἢ καταρῶνται. Τοῦτο δὴ καὶ ἡμεῖς ποιῶμεν, καὶ δακρύωμεν τὴν Ἡρωδιάδα, καὶ τοὺς ἐκείνην ζηλοῦντας. Πολλὰ γὰρ καὶ νῦν τοιαῦτα συμπόσια γίνεται: κἂν μὴ Ἰωάννης ἀναιρῆται, ἀλλὰ τοῦ Χριστοῦ τὰ μέλη, καὶ πολλῷ χαλεπώτερον. Οὐ γὰρ κεφαλὴν αἰτοῦσιν ἐπὶ πίνακι οἱ νῦν ὀρχούμενοι, ἀλλὰ τὰς ψυχὰς τῶν ἀνακειμένων. Ὅταν γὰρ δούλους αὐτοὺς ποιῶσι, καὶ εἰς παρανόμους ἔρωτας ἄγωσι, καὶ πόρνας ἐπιτειχίζωσιν, οὐχὶ τὴν κεφαλὴν ἀναιροῦσιν, ἀλλὰ τὴν ψυχὴν σφάττουσι, μοιχοὺς ἐργαζόμενοι καὶ θηλυδρίας καὶ πόρνους. Οὐ γὰρ δή μοι ἐρεῖς, ὡς οἰνωμένος καὶ μεθύων, καὶ γυναῖκα ὀρχουμένην καὶ αἰσχρολογοῦσαν ὁρῶν, οὐ πάσχεις τι πρὸς αὐτὴν, οὐδὲ ἐκφέρῃ πρὸς ἀσωτίαν ὑπὸ τῆς ἡδονῆς ἡττώμενος. Καὶ πάσχεις ἐκεῖνο τὸ φρικτὸν, τὰ μέλη τοῦ Χριστοῦ μέλη πόρνης ποιῶν. Εἰ γὰρ καὶ μὴ ἡ θυγάτηρ Ἡρωδιάδος πάρεστιν, ἀλλ' ὁ δι' ἐκείνης ὀρχησάμενος τότε διάβολος καὶ διὰ τούτων χορεύει νῦν, καὶ τὰς ψυχὰς τῶν ἀνακειμένων αἰχμαλώτους λαβὼν ἄπεισιν. Εἰ δὲ ὑμεῖς δύνασθε μέθης μένειν ἐκτὸς, ἀλλ' ἑτέρας κοινωνεῖτε ἁμαρτίας χαλεπωτάτης: καὶ γὰρ πολλῶν ἁρπαγῶν τὰ τοιαῦτα γέμει συμπόσια. Μὴ γάρ μοι τὰ παρακείμενα κρέα ἴδῃς, μηδὲ τοὺς πλακοῦντας: ἀλλὰ πόθεν συνείλεκται ἐννόει, καὶ ὄψει ὅτι ἐξ ἐπηρείας καὶ πλεονεξίας καὶ βίας καὶ ἁρπαγῆς. Ἀλλ' οὐκ ἔστιν ἐκ τούτων ταῦτα, φησί. Μὴ γένοιτο: οὐδὲ γὰρ ἐγὼ βούλομαι. Πλὴν εἰ καὶ τούτων καθαρεύοι, οὐδὲ οὕτως ἐγκλημάτων τὰ πολυτελῆ δεῖπνα ἀπήλλακται. Ἄκουσον γοῦν καὶ χωρὶς τούτων πῶς ἐγκαλεῖ ὁ προφήτης, οὕτω λέγων: Οὐαὶ οἱ πίνοντες τὸν διυλισμένον οἶνον, καὶ τὰ πρῶτα μύρα χριόμενοι. Ὁρᾷς πῶς καὶ τρυφῆς κατηγορεῖ; Οὐδὲ γὰρ πλεονεξίαν ἐνταῦθα αἰτιᾶται, ἀλλ' ἀσωτίαν μόνον. Ϛʹ. Καὶ σὺ μὲν εἰς ἀμετρίαν ἐσθίεις, ὁ δὲ Χριστὸς οὐδὲ εἰς χρείαν: σὺ μὲν πλακοῦντας διαφόρους, ἐκεῖνος δὲ οὐδὲ ἄρτον ξηρόν: σὺ Θάσιον οἶνον, ἐκείνῳ δὲ οὐδὲ ψυχρὸν ἐπέδωκας ποτήριον διψῶντι: σὺ μὲν ἐπὶ στρωμνῆς ἁπαλῆς καὶ πεποικιλμένης, ὁ δὲ ὑπὸ τοῦ κρυμοῦ διαφθείρεται. Διὸ κἂν πλεονεξίας καθαρὰ ᾖ τὰ δεῖπνα, καὶ οὕτως ἐστὶν ἐναγῆ, ὅτι σὺ μὲν ὑπὲρ τὴν χρείαν πάντα ποιεῖς, ἐκείνῳ δὲ οὐδὲ τὴν χρείαν δίδως, καὶ ταῦτα ἐντρυφῶν τοῖς αὐτοῦ. Ἀλλ' εἰ παιδὸς μὲν ἐπετρόπευες, καὶ λαβὼν τὰ αὐτοῦ, περιεώρας αὐτὸν ἐν τοῖς ἐσχάτοις ὄντα, μυρίους ἂν ἔσχες κατηγόρους, καὶ τὴν ἀπὸ τῶν νόμων ἔδωκας ἂν δίκην: τὰ δὲ τοῦ Χριστοῦ λαβὼν, καὶ οὕτω μάτην ἀναλίσκων, οὐχ ἡγῇ δώσειν εὐθύνας; Καὶ ταῦτα οὐ περὶ τῶν τὰς πόρνας ταῖς τραπέζαις αὐτῶν ἐπεισαγόντων λέγω: (πρὸς γὰρ ἐκείνους οὐδείς μοι λόγος, ὥσπερ οὐδὲ πρὸς τοὺς κύνας:) οὐδὲ περὶ τῶν πλεονεκτούντων καὶ ἑτέρους γαστριζόντων: (οὐδὲ γὰρ πρὸς αὐτούς ἐστί τί μοι κοινὸν, ὥσπερ οὐδὲ πρὸς τοὺς χοίρους καὶ τοὺς λύκους:) ἀλλὰ περὶ τῶν ἀπολαυόντων μὲν τῆς ἰδίας οὐσίας, οὐ μεταδιδόντων δὲ ἑτέροις, περὶ τῶν τὰ πατρῷα καταναλισκόντων ἁπλῶς. Οὐδὲ γὰρ οὗτοι κατηγορίας ἐκτός. Πῶς γὰρ, εἰπέ μοι, διαφεύξῃ κατηγορίαν καὶ ἐγκλήματα, ὅταν ὁ μὲν παράσιτός σου γαστρίζηται καὶ ὁ κύων παρεστὼς, ὁ δὲ Χριστὸς μηδὲ τούτων ἄξιός σοι φαίνηται; ὅταν ὁ μὲν ὑπὲρ γέλωτος τοσαῦτα λαμβάνῃ, ὁ δὲ ὑπὲρ βασιλείας οὐρανῶν οὐδὲ τὸ πολλοστὸν τούτων; καὶ ὁ μὲν ἵνα τι εἴπῃ ἀστεῖον ἐμπλησθεὶς ἀπῆλθεν, οὗτος δὲ διδάξας ἡμᾶς, ἃ μὴ μαθόντες οὐδὲν ἂν τῶν κυνῶν διεφέρομεν, οὐδὲ τῶν αὐτῶν ἀξιοῦται ἐκείνῳ; Φρίττεις ἀκούων; Οὐκοῦν φρῖξον ἐπὶ τῶν ἔργων. Ἔκβαλε τοὺς παρασίτους, καὶ ποίησον συγκατακλίνεσθαί σοι τὸν Χριστόν. Ἂν ἁλῶν κοινωνήσῃ καὶ τραπέζης, ἥμερος ἔσται σοι δικάζων: οἶδεν αἰδεῖσθαι τράπεζαν. Εἰ γὰρ λῃσταὶ ἴσασι, πολλῷ μᾶλλον ὁ Δεσπότης. Ἐννόησον γοῦν τὴν πόρνην ἐκείνην πῶς ἀπὸ τραπέζης ἐδικαίωσε, καὶ Σίμωνι ὀνειδίζει λέγων: Φίλημά μοι οὐκ ἔδωκας. Εἰ γὰρ μὴ ποιοῦντά σε ταῦτα τρέφει, πολλῷ μᾶλλον ποιοῦντα ἀμείψεται. Μὴ πρὸς τὸν πένητα ἴδῃς, ὅτι ῥυπῶν προσέρχεται καὶ αὐχμῶν: ἀλλ' ἐννόησον, ὅτι ὁ Χριστὸς δι' ἐκείνου ἐπιβαίνει τῆς σῆς οἰκίας, καὶ παῦσαι τῆς ὠμότητος καὶ τῶν ἀπηνῶν ῥημάτων, οἷς ἀεὶ πλύνεις τοὺς προσιόντας, ἐπιθέτας, ἀργοὺς, καὶ ἕτερα χαλεπώτερα τούτων καλῶν. Καὶ λογίζου, ὅταν ταῦτα λέγῃς, οἱ παράσιτοι ποῖα ἔργα κατασκευάζουσι; τί τὴν οἰκίαν ὠφελοῦσι τὴν σήν; Ἡδὺ πάντως σοι ποιοῦσι τὸ ἄριστον; Καὶ πῶς ἡδὺ, ῥαπιζόμενοι καὶ αἰσχρὰ λέγοντες; Καὶ τί τούτου ἀηδέστερον, ὅταν τὸν κατ' εἰκόνα Θεοῦ γενόμενον τύπτῃς, καὶ ἐκ τῆς εἰς ἐκεῖνον ὕβρεως τέρψιν ἑαυτῷ συνάγῃς, θέατρον ποιῶν τὴν οἰκίαν, καὶ μίμων πληρῶν τὸ συμπόσιον, καὶ τοὺς ἐπὶ τῆς σκηνῆς ἐξυρημένους μιμούμενος ὁ εὐγενὴς καὶ ἐλεύθερος; Καὶ γὰρ καὶ ἐκεῖ γέλως καὶ ῥαπίσματα. Ταῦτα οὖν ἡδονὴν καλεῖς, εἰπέ μοι, ἃ πολλῶν ἄξια δακρύων ἐστὶν, ἃ πολλῶν θρήνων καὶ οἰμωγῶν; καὶ δέον εἰς βίον αὐτοὺς ἐμβαλεῖν σπουδαῖον, δέον παραινέσαι τὰ δέοντα, σὺ δὲ εἰς ἐπιορκίας καὶ ῥήματα ἄτακτα ἐνάγεις, καὶ τέρψιν τὸ πρᾶγμα καλεῖς, καὶ τὸ γεέννης πρόξενον ἡδονῆς εἶναι ὑπόθεσιν νομίζεις; Καὶ γὰρ ὅταν ἀπορήσωσιν ἀστείων ῥημάτων, ὅρκοις καὶ ἐπιορκίαις τὸ πᾶν διαλύονται. Ταῦτα οὖν γέλωτος ἄξια, ἀλλ' οὐκ ὀδυρμῶν καὶ δακρύων; Καὶ τίς ἂν ταῦτα εἴποι νοῦν ἔχων; ζʹ. Καὶ ταῦτα λέγω, οὐ κωλύων τρέφεσθαι αὐτοὺς, ἀλλὰ μὴ ἐπὶ τοιαύτῃ αἰτίᾳ. Φιλανθρωπίας γὰρ ἡ τροφὴ τὴν ὑπόθεσιν ἐχέτω, μὴ ὠμότητος: ἔλεον, μὴ ὕβριν. Ὅτι πένης ἐστὶ, θρέψον, ὅτι Χριστὸς τρέφεται, θρέψον μὴ ἐπειδὴ σατανικὰ εἰσάγει ῥήματα, καὶ τὴν ἑαυτοῦ καταισχύνει ζωήν. Μὴ ἴδῃς αὐτὸν ἔξωθεν γελῶντα, ἀλλὰ τὸ συνειδὸς ἐξέτασον, καὶ τότε ὄψει μυριάκις αὐτὸν ἑαυτῷ καταρώμενον, καὶ στένοντα, καὶ ὀδυρόμενον. Εἰ δὲ οὐκ ἐπιδείκνυται, καὶ τοῦτο διὰ σέ. Ἔστωσαν τοίνυν ἄνθρωποι πένητες καὶ ἐλεύθεροι οἱ σύσσιτοί σου, μὴ ἐπίορκοι, μηδὲ μῖμοι. Εἰ δὲ βούλει καὶ τῆς τροφῆς αὐτοὺς ἀμοιβὴν ἀπαιτῆσαι, κέλευσον, ἂν ἴδωσί τι τῶν ἀτόπων γινόμενον, ἐπιπλῆξαι, παραινέσαι, συναντιλαβέσθαι τῆς κατὰ τὴν οἰκίαν ἐπιμελείας, τῆς τῶν οἰκετῶν προστασίας. Παῖδας ἔχεις; Κοινοὶ πατέρες ἔστωσαν ἐκείνων, μετὰ σοῦ τὴν προστασίαν διανεμέσθωσαν, κέρδη σοι φερέτωσαν τὰ τῷ Θεῷ φίλα. Εἰς ἐμπορίαν αὐτοὺς ἔμβαλε πνευματικήν. Κἂν ἴδῃς δεόμενον προστασίας, ἐπίταξον βοηθῆσαι, κέλευσον διακονήσασθαι. Διὰ τούτων θήρευε τοὺς ξένους, διὰ τούτων ἔνδυε τοὺς γυμνοὺς, διὰ τούτων εἰς δεσμωτήριον πέμπε, τὰς ἀνάγκας λύε τὰς ἀλλοτρίας. Ταύτην σοι διδότωσαν τῆς τροφῆς τὴν ἀμοιβὴν, τὴν καὶ σὲ καὶ ἐκείνους, ὠφελοῦσαν, καὶ οὐδεμίαν κατάγνωσιν ἔχουσαν. Διὰ τούτων καὶ ἡ φιλία σφίγγεται μᾶλλον. Νῦν μὲν γὰρ κἂν δοκῶσι φιλεῖσθαι, ἀλλ' ὅμως αἰσχύνονται, ὡς εἰκῆ ζῶντες παρὰ σοί: ἂν δὲ ταῦτα ἀνύωσι, καὶ αὐτοὶ ῥᾴδιον διακείσονται, καὶ σὺ ἥδιον θρέψεις, ἅτε οὐ μάτην δαπανῶν, κἀκεῖνοι μετὰ παῤῥησίας σοι συνέσονται καὶ τῆς προσηκούσης ἐλευθερίας, καὶ ἡ οἰκία σου ἀντὶ θεάτρου ἐκκλησία σοι γενήσεται, καὶ ὁ διάβολος δραπετεύσει, καὶ ὁ Χριστὸς εἰσελεύσεται καὶ ὁ τῶν ἀγγέλων χορός. Ὅπου γὰρ ὁ Χριστὸς, ἐκεῖ καὶ οἱ ἄγγελοι: ὅπου δὲ ὁ Χριστὸς καὶ οἱ ἄγγελοι, ἐκεῖ ὁ οὐρανὸς, ἐκεῖ φῶς τοῦ ἡλιακοῦ τούτου φαιδρότερον. Εἰ δὲ καὶ ἑτέραν βούλει δι' αὐτῶν καρποῦσθαι παράκλησιν, κέλευσον, σχολὴν ἄγων, βιβλία λαβόντας τὸν θεῖον νόμον ἀναγινώσκειν. Ἥδιόν σοι ταῦτα ὑπηρετήσονται, ἢ ἐκεῖνα. Ταῦτα μὲν γὰρ καὶ σὲ κἀκείνους ποιεῖ σεμνοτέρους: ἐκεῖνα δὲ ἅπαντας ὁμοῦ καταισχύνει: σὲ μὲν ὡς ὑβριστὴν καὶ πάροινον, ἐκείνους δὲ ὡς ἀθλίους καὶ γαστριμάργους. Ἂν μὲν γὰρ ἐφ' ὕβρει τρέφῃς, χαλεπώτερον, ἢ εἰ ἀνεῖλες: ἂν δὲ ἐπ' ὠφελείᾳ καὶ κέρδει, χρησιμώτερον πάλιν, ἢ εἰ ἀπαγομένους τὴν ἐπὶ θανάτῳ ἐπανήγαγες. Καὶ νῦν μὲν τῶν οἰκετῶν μᾶλλον αὐτοὺς καταισχύνεις, καὶ οἱ οἰκέται πλείονα τούτων ἔχουσι παῤῥησίαν καὶ ἐλεύθερον συνειδός: τότε δὲ τῶν ἀγγέλων ἐργάσῃ ἴσους. Καὶ τούτους τοίνυν καὶ σαυτὸν ἀπάλλαξον, καὶ ἐξελὼν τὸ τῶν παρασίτων ὄνομα, συσσίτους κάλει, καὶ ἐκβαλὼν τὴν τῶν κολάκων, τὴν τῶν φίλων ἐπιτίθει προσηγορίαν. Διὰ τοῦτο καὶ τὰς φιλίας ἐποίησεν ὁ Θεὸς, οὐκ ἐπὶ κακῷ τῶν φιλουμένων καὶ τῶν φιλούντων, ἀλλ' ἐπ' ἀγαθῷ καὶ χρησίμῳ. Αὗται δὲ αἱ φιλίαι πάσης ἔχθρας εἰσὶ χαλεπώτεραι. Παρὰ μὲν γὰρ τῶν ἐχθρῶν, ἂν ἐθέλωμεν, καὶ κερδαίνομεν: παρὰ δὲ τούτων ἀνάγκη καὶ βλάπτεσθαι πάντως. Μὴ δὴ κάτεχε φίλους, βλάβης διδασκάλους: μὴ κάτεχε φίλους τραπέζης μᾶλλον ἢ φιλίας ἐραστὰς ὄντας. Οἱ γὰρ τοιοῦτοι πάντες, ἂν τὴν τρυφὴν καταλύσῃς, καταλύουσι καὶ τὴν φιλίαν: οἱ δὲ δι' ἀρετήν σοι συνόντες, μένουσι διηνεκῶς, πᾶσαν φέροντες ἀνωμαλίαν. Τὸ δὲ τῶν παρασίτων γένος, καὶ ἀμύνονταί σε πολλάκις, καὶ πονηρὰν περιτιθέασι δόξαν. Ἐντεῦθεν γοῦν πολλοὺς τῶν ἐλευθέρων οἶδα πονηρὰς ὑπολήψεις λαβόντας: καὶ οἱ μὲν ἐπὶ γοητείαις, οἱ δὲ ἐπὶ μοιχείαις καὶ παίδων διαφθοραῖς διεβλήθησαν Ὅταν γὰρ μηδὲν ἔργον ἔχωσιν, ἀλλ' εἰκῆ τὸν ἑαυτῶν ζῶσι βίον, ὡς ταὐτὰ διακονούμενοι τοῖς παισὶ παρὰ πολλοῖς ὑποπτεύονται. Καὶ δόξης τοίνυν ἑαυτοὺς ἀπαλλάττοντες πονηρᾶς, καὶ πρὸ πάντων τῆς μελλούσης γεέννης, καὶ τὰ τῷ Θεῷ δοκοῦντα ποιοῦντες, τὴν διαβολικὴν ταύτην καταλύσωμεν συνήθειαν, ἵνα καὶ ἐσθίοντες καὶ πίνοντες πάντα εἰς δόξαν Θεοῦ ποιῶμεν, καὶ τῆς παρ' αὐτοῦ δόξης ἀπολαύσωμεν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.