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was loosed, the devil was trampled, the heavens were opened. And why do I say, the heavens? We were born again through this name. If we have this, we shine. This also makes martyrs, and confessors; let us hold this instead of a great gift, that we may live in glory, and please God, and be counted worthy of the good things promised to those who love Him, by grace and loving-kindness.

HOMILY 10. Wives, be subject to your husbands, as is fitting in the Lord. Husbands,

love your wives, and do not be harsh with them. Children, obey your parents in everything; for this is well-pleasing in the Lord. Fathers, do not provoke your children, lest they be discouraged. Slaves,

obey in everything your earthly masters, not with eye-service, as men-pleasers, but in sincerity of heart, fearing God. Whatever you do, work at it from the soul, as for the Lord, and not for men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. But he who does wrong will receive back for the wrong he has done, and there is no partiality with God. Masters, grant to your slaves what is just and fair, knowing that you also have a Master in heaven.

a. Why does he not command these things everywhere and in all his Epistles, but here, and in the one to the Ephesians, and to Timothy, and to Titus? Because it is likely that divisions were in these cities; or it is likely that their other affairs were in good order, but they were so deficient in these, that it was necessary for them to hear about these things also. But rather, what he says to these, he says to all. And this Epistle bears a great resemblance to the one to the Ephesians. Elsewhere he does not do this; or because to men already at peace, who needed to learn about sublime doctrines which they still lacked, it was not necessary to write about these things; or because for those who had been exhorted in their trials, it was superfluous to hear about these things. So I conjecture that the Church here was now established, and that these things are said toward the end. Wives, be subject to your husbands, as is fitting in the Lord; instead of, Be subject for God's sake; because this adorns you, he says, not them. For I do not mean a despotic subjection, nor that which is from nature only, but that for God's sake. Husbands, love your wives, and do not be harsh with them. See how again he has advised what is suitable. Just as he there places fear and love, so also here; for it is possible for one who loves also to be embittered. What he says, therefore, is this: Do not quarrel; for nothing is so bitter as this quarrel, when it happens from a husband toward his wife. For quarrels with beloved persons, these are bitter; and he shows that this comes from much bitterness, when someone, he says, is at variance with his own member. To love, then, is the part of the husbands, and to yield is theirs [the wives']. If, then, each one contributes his own part, all stands firm. For from being loved, the wife also becomes loving; and from being subject, the husband becomes gentle. And see that it has also been so constituted in nature, that the one should love, and the other obey. For when the one who rules loves the one who is ruled, then all things hold together. The love from the one who is ruled is not sought after in the same way as that from the one who rules toward the one who is ruled; for from that one is obedience. The

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ἐλύθη, ὁ διάβολος ἐπατήθη, οἱ οὐρανοὶ ἀνεῴγησαν. Καὶ τί λέγω, οἱ οὐρανοί; ἡμεῖς ἀνεγεννήθημεν διὰ τοῦ ὀνόματος τούτου. Ἐὰν τοῦτο ἔχωμεν, λάμπομεν. Τοῦτο καὶ μάρτυρας ποιεῖ, καὶ ὁμολογητάς· τοῦτο κατέχωμεν ἀντὶ μεγάλου δώρου, ἵνα ἐν δόξῃ ζήσωμεν, καὶ εὐαρεστήσωμεν τῷ Θεῷ, καὶ καταξιωθῶμεν τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσιν αὐτὸν, χάριτι καὶ φιλανθρωπίᾳ.

ΟΜΙΛΙΑ Ιʹ. Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνῆκεν ἐν Κυρίῳ. Οἱ ἄνδρες,

ἀγαπᾶτε τὰς γυναῖκας, καὶ μὴ πικραίνεσθε πρὸς αὐτάς. Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα· τοῦτο γάρ ἐστιν εὐάρεστον ἐν Κυρίῳ. Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. Οἱ δοῦλοι,

ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ κατ' ὀφθαλμοδουλείαν, ὡς ἀν θρωπάρεσκοι, ἀλλ' ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν Θεόν. Πᾶν ὅτι ἂν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε, ὡς τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις, εἰδότες ὅτι παρὰ Κυρίου λήψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας· τῷ γὰρ Κυρίῳ Χριστῷ δουλεύετε. Ὁ δὲ ἀδικῶν, κομιεῖται ὃ ἠδίκησε, καὶ οὐκ ἔστι προσωποληψία παρὰ τῷ Θεῷ. Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχετε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανοῖς.

αʹ. ∆ιὰ τί μὴ πανταχοῦ καὶ ἐν πάσαις ταῖς ἐπιστολαῖς ταῦτα ἐπιτάττει, ἀλλ' ἐνταῦθα, καὶ τῇ πρὸς Ἐφεσίους, καὶ τῇ πρὸς Τιμόθεον, καὶ τῇ πρὸς Τίτον; Ὅτι εἰκὸς ἐν ταύταις ταῖς πόλεσιν εἶναι τὰς διχοστασίας· ἢ εἰκὸς τὰ μὲν ἄλλα αὐταῖς κατωρθῶσθαι, τούτων δὲ οὕτως ὑστερεῖν, ὥστε δέον εἶναι καὶ περὶ τούτων αὐτοὺς ἀκούειν. Μᾶλλον δὲ ἃ πρὸς τούτους λέγει, πρὸς πάντας λέγει. Πολλὴν δὲ ἐμφέρειαν ἔχει αὕτη ἡ Ἐπιστολὴ τῇ πρὸς Ἐφεσίους. Ἀλλαχοῦ δὲ τοῦτο οὐ ποιεῖ· ἢ ὅτι ἀνδράσι λοιπὸν εἰρηνεύουσιν, οὓς ἐχρῆν περὶ δογμάτων μανθάνειν ὑψηλῶν ἔτι ἐλλειπόντων αὐτοῖς, οὐκ ἐχρῆν περὶ τούτων γράφειν· ἢ ὅτι παρακληθέντας ἐπὶ τοῖς πειρασμοῖς περιττὸν ἦν περὶ τούτων ἀκούειν. Ὥστε στοχάζομαι ἐνταῦθα λοιπὸν ἑδραίαν εἶναι τὴν Ἐκκλησίαν, καὶ πρὸς τῷ τέλει ταῦτα λέγεσθαι. Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνῆκεν ἐν Κυρίῳ· ἀντὶ τοῦ, Ὑποτάσσεσθε διὰ τὸν Θεόν· ἐπειδὴ τοῦτο ὑμᾶς κοσμεῖ, φησὶ, οὐκ ἐκείνους. Οὐ γὰρ δεσποτικὴν ὑποταγὴν, οὐδὲ τὴν ἀπὸ φύσεως μόνον, ἀλλὰ τὴν διὰ Θεόν φημι. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καὶ μὴ πικραίνεσθε πρὸς αὐτάς. Ὅρα πῶς πάλιν τὸ κατάλληλον παρῄνεσε. Καθάπερ ἐκεῖ φόβον καὶ ἀγάπην τίθησιν, οὕτω καὶ ἐνταῦθα· ἔστι γὰρ καὶ ἀγαπῶντα πικραίνεσθαι. Ὃ οὖν φησι, τοῦτό ἐστι· Μὴ μάχεσθε· οὐδὲν γὰρ οὕτως τῆς μάχης ταύτης πικρότερον, ὅταν παρὰ ἀνδρὸς πρὸς γυναῖκα γίνηται. Αἱ γὰρ πρὸς τὰ φιλούμενα πρόσωπα γινόμεναι μάχαι, αὗται πικραί· καὶ δεί 62.366 κνυσιν ὅτι ἀπὸ πολλῆς πικρίας τοῦτο γίνεται, ὅταν πρὸς τὸ μέλος αὑτοῦ, φησὶ, τὶς διαστασιάζῃ. Τὸ μὲν οὖν ἀγαπᾷν τῶν ἀνδρῶν ἐστι, τὸ δὲ εἴκειν ἐκείνων. Ἐὰν οὖν ἕκαστος τὸ ἑαυτοῦ εἰσενέγκῃ, ἕστηκε πάντα βέβαια. Ἀπὸ μὲν γὰρ τοῦ ἀγαπᾶσθαι γίνεται καὶ ἡ γυνὴ φιλική· ἀπὸ δὲ τοῦ ὑποτάσσεσθαι ὁ ἀνὴρ ἐπιεικής. Ὅρα δὲ ὅτι καὶ ἐν τῇ φύσει οὕτω κατεσκεύασται, ὥστε τὸν μὲν φιλεῖν, τὴν δὲ ὑπακούειν. Ὅταν γὰρ ὁ ἄρχων τὸ ἀρχόμενον φιλῇ, τότε τὰ πάντα συνέστηκεν. Οὐχ οὕτως ἡ παρὰ τοῦ ἀρχομένου ἀγάπη, ὡς ἡ παρὰ τοῦ ἄρχοντος ζητεῖται πρὸς τὸν ἀρχόμενον· παρ' ἐκείνου γὰρ ἡ ὑπακοή. Τὸ