Homily LXII.

Matt. XIX. 1.

“And it came to pass, that when Jesus had finished these sayings, He departed from Galilee, and came into the coasts of Judæa beyond Jordan.”

Having constantly left Judæa on account of the envy of those men, now He frequents it from this time forth, because the passion was to be nigh at hand; He goeth not up, however, unto Jerusalem for a while, but “into the coasts of Judæa.”

“And,” when He was come, “great multitudes followed Him, and He healed them.”2372   Matt. xix. 2.

For neither in the teaching by words doth He continue always, nor in the wonderful working of signs, but He doeth now one now the other, variously working the salvation of them that were waiting upon Him and following Him, so as by the miracles to appear, in what He said, a Teacher worthy of belief, and by the teaching of His word to increase the profit from the miracles; and this was to lead them by the hand to the knowledge of God.

But do thou mark, I pray thee, this too, how the disciples pass over whole multitudes with one word, not declaring by name each of them that are healed. For they said not, that such a one, and such another, but that many, teaching us to be unostentatious. But Christ healed, benefiting both them, and by them many others. For the healing of these men’s infirmity was to others a foundation for the knowledge of God.

But not so to the Pharisees, but even for this self-same thing they become more fierce, and come unto Him tempting Him. For because they could not lay hold of the works that were doing, they propose to Him questions. For they “came unto Him, and tempting Him said, Is it lawful for a man to put away his wife for every cause?”2373   Matt. xix. 3.

O folly! They thought to silence Him by their questions, although they had already received certain proof of this power in Him. When at least they argued much about the Sabbath, when they said, “He blasphemeth,” when they said, “He hath a devil,” when they found fault with His disciples as they were walking in the corn fields, when they argued about unwashen hands, on every occasion having sewed fast their mouths, and shut up their shameless tongue, He thus sent them away. Nevertheless, not even so do they keep off from Him. For such is wickedness, such is envy, shameless and bold; though it be put to silence ten thousand times, ten thousand times doth it assault again.

But mark thou, I pray thee, their craft also from the form of their question. For neither did they say unto Him, Thou didst command not to put away a wife, for indeed He had already discoursed about this law; but never theless they made no mention of those words; but took occasion from hence, and thinking to make their snare the greater, and being minded to drive Him to a necessity of contradicting the law, they say not, why didst Thou enact this or that? but as though nothing had been said, they ask, “Is it lawful?” expecting that He had forgotten having said it; and being ready if on the one hand He said, “It is lawful to put away,” to bring against Him the things He Himself had spoken, and to say, How then didst Thou affirm the contrary? but if the same things now again as before, to bring against Him the words of Moses.

What then said He? He said not,” tempt ye me, ye hypocrites?” although afterwards He saith this, but here He speaks not thus. Why can this be? In order that together with His power He might show forth His gentleness also. For He doth neither always keep silence, lest they should suppose they are hidden; nor doth He always reprove, in order that He may instruct us to bear all things with gentleness.

How then doth He answer them? “Have ye not read, that He which made them at2374   [R.V., “from.”]the beginning, made them male and female, and said, For this cause shall a man leave his father and his mother, and shall cleave to his wife; and they twain shall be2375   [R.V., “become.”]one flesh? So that they are no more twain but one flesh. What therefore God hath joined together, let not man put asunder.”2376   Matt. xix. 4–6.

See a teacher’s wisdom. I mean, that being asked, Is it lawful? He did not at once say, It is not lawful, lest they should be disturbed and put in disorder, but before the decision by His argument He rendered this manifest, showing that it is itself too the commandment of His Father, and that not in opposition to Moses did He enjoin these things, but in full agreement with him.

But mark Him arguing strongly not from the creation only, but also from His command. For He said not, that He made one man and one woman only, but that He also gave this command that the one man should be joined to the one woman. But if it had been His will that he should put this one away, and bring in another, when He had made one man, He would have formed many women.

But now both by the manner of the creation, and by the manner of lawgiving, He showed that one man must dwell with one woman continually, and never break off from her.

And see how He saith, “He which made them at the beginning, made them male and female,” that is, from one root they sprung, and into one body came they together, “for the twain shall be one flesh.”

After this, to make it a fearful thing to find fault with this lawgiving, and to confirm the law, He said not, “Sever not therefore, nor put asunder,” but, “What God hath joined together, let not man put asunder.”

But if thou put forward Moses, I tell thee of Moses’ Lord, and together with this, I rely upon the time also. For God at the beginning made them male and female; and this law is older (though it seem to have been now introduced by me), and with much earnestness established. For not merely did He bring the woman to the man, but also commanded to leave father and mother. And neither did He make it a law for him merely to come to the woman, but also “to cleave to her,” by the form of the language intimating that they might not be severed. And not even with this was He satisfied, but sought also for another greater union, “for the twain,” He saith, “shall be one flesh.”

Then after He had recited the ancient law, which was brought in both by deeds and by words, and shown it to be worthy of respect because of the giver, with authority after that He Himself too interprets and gives the law, saying, “So that they are no more twain, but one flesh.” Like then as to sever flesh is a horrible thing,2377   έναγ.so also to divorce a wife is unlawful. And He stayed not at this, but brought in God also by saying, “What therefore God hath joined together, let not man put asunder,” showing that the act was both against nature, and against law; against nature, because one flesh is dissevered; against law, because that when God hath joined and commanded it not to be divided, ye conspire to do this.

2. What then ought they to have done after this? Ought they not to have held their peace, and to have commended the saying? ought they not to have marvelled at His wisdom? ought they not to have stood amazed at His accordance with the Father? But none of these things do they, but as though they were contending for the law, they say, “How then did Moses command to give a writing of divorcement, and to put her away?”2378   Matt. xix. 7. [“How” is substituted for “why.”] And yet they ought not now to have brought this forward, but rather He to them; but nevertheless He doth not take advantage of them, nor doth He say to them, “I am not now bound by this,” but He solves this too.

And indeed if He had been an alien from the old covenant, He would not have striven for Moses, neither would He have argued positively from the things done once for all at the beginning; He would not have studied to show that His own precepts agreed with those of old.

And indeed Moses had given many other commandments besides, both those about meats, and those about the Sabbath; wherefore then do they nowhere bring him forward, as here? From a wish to enlist the multitude of the husbands against him. For this was considered a thing indifferent with the Jews, and all used to do so much as this. Accordingly it was for this reason that when so many things had been said on the mount, they remembered this commandment only now.

Nevertheless, unspeakable wisdom maketh a defense even for these things, and saith, “Moses for the hardness of your hearts” thus made the law. And not even him doth He suffer to remain under accusation, forasmuch as He had Himself given him the law; but delivers him from the charge, and turns the whole upon their head, as everywhere He doth.

For again when they were blaming His disciples for plucking the ears of corn, He shows themselves to be guilty; and when they were laying a transgression to their charge as to their not washing their hands, He shows themselves to be the transgressors, and touching the Sabbath also: both everywhere, and here in like manner.

Then because the saying was hard to bear, and brought on them much blame, He quickly directs back His discourse to that ancient law, saying as He had said before also, “But in the beginning it was not so,” that is, God by His acts at the beginning ordained the contrary. For in order that they may not say, Whence is it manifest, that “for our hardness Moses said this?” hereby again He stoppeth their mouths. For if this were the primary law, and for our good, that other would not have been given at the beginning; God in creating would not have so created, He would not have said such things.

“But I say unto you, Whosoever shall put away his wife except it be for fornication, and marry another, committeth adultery.”2379   [The citation agrees with the briefer reading, accepted by Tischendorf; comp. R.V. margin.—R.] For since he had stopped their mouths, He then gives the law with His own authority, like as touching the meats, like as touching the Sabbath.

For with regard to the meats likewise, when He had overcome them, then, and not till then, He declared unto the multitude, that, “Not that which goeth in defileth the man;”2380   Matt. xv. 11.and with regard to the Sabbath, when He had stopped their mouths, He saith, “Wherefore it is lawful to do well on the Sabbath day;”2381   Matt. xii. 12.and here this self-same thing.

But what took place there, this happened here also. For as there, when the Jews had been put to silence the disciples were troubled, and came unto Him with Peter and said, “Declare unto us this parable;”2382   Matt. xv. 15.even so now also they were troubled and said, “If the case of the man be so, it is good not to marry.”2383   Matt. xix. 10. [Compare the more exact citation which follows.—R.]

For now they understood the saying more than before. Therefore then indeed they held their peace, but now when there hath been gainsaying, and answering, and question, and learning by reply, and the law appeared more clear, they ask Him. And openly to contradict they do not dare, but they bring forward what seemed to be a grievous and galling result of it, saying, “If the case of the man be so with his wife, it is not good to marry.” For indeed it seemed to be a very hard thing to have a wife full of every bad quality, and to endure a wild beast perpetually shut up with one in the house. And that thou mayest learn that this greatly troubled them, Mark said,2384   Mark x. 10.to show it, that they spake to Him privately.

3. But what is, “If such be the case of a man with his wife?” That is, if to this end he is joined with her, that they should be one, or, on the other hand, if the man shall get to himself blame for these things, and always transgresses by putting away, it were easier to fight against natural desire and against one’s self, than against a wicked woman.

What then saith Christ? He said not, “yea, it is easier, and so do,” lest they should suppose that the thing is a law; but He subjoined, “Not all men receive it, but they to whom it is given,”2385   Matt. xix. 11.raising the thing, and showing that it is great, and in this way drawing them on, and urging them.

But see herein a contradiction. For He indeed saith this is a great thing; but they, that it is easier. For it was meet that both these things should be done, and that it should be at once acknowledged a great thing by Him, that it might render them more forward, and by the things said by themselves it should be shown to be easier, that on this ground too they might the rather choose virginity and continence. For since to speak of virginity seemed to be grievous, by the constraint of this law He drove them to this desire. Then to show the possibility of it, He saith, “There are some eunuchs, who were so born from their mother’s womb, there are some eunuchs which were made eunuchs of men, and there be eunuchs which have made themselves eunuchs for the kingdom of Heaven’s sake,”2386   Matt. xix. 12.by these words secretly leading them to choose the thing, and establishing the possibility of this virtue, and all but saying, Consider if thou wert in such case by nature, or hadst endured this selfsame thing at the hands of those who inflict such wanton injuries, what wouldest thou have done, being deprived indeed of the enjoyment, yet not having a reward? Thank God therefore now, for that with rewards and crowns thou undergoest this, which those men endure without crowns; or rather not even this, but what is much lighter, being supported both by hope, and by the consciousness of the good work, and not having the desire so raging like waves within thee.

For the excision of a member is not able to quell such waves, and to make a calm, like the curb of reason; or rather, reason only can do this.

For this intent therefore He brought in those others, even that He might encourage these, since if this was not what He was establishing, what means His saying concerning the other eunuchs? But when He saith, that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts. Since the man who hath mutilated himself, in fact, is subject even to a curse, as Paul saith, “I would they were even cut off2387   ἀποκψονται, which may mean this. [R.V. margin, “mutilate themselves.”]which trouble you.”2388   Gal. v. 12. [Whatever be the meaning of the verb in Galatians, there can be no question that the use here made of the passage is forced.—R.] And very reasonably. For such a one is venturing on the deeds of murderers, and giving occasion to them that slander God’s creation, and opens the mouths of the Manichæans, and is guilty of the same unlawful acts as they that mutilate themselves amongst the Greeks. For to cut off our members hath been from the beginning a work of demoniacal agency, and satanic device, that they may bring up a bad report upon the work of God, that they may mar this living creature, that imputing all not to the choice, but to the nature of our members, the more part of them may sin in security, as being irresponsible; and doubly harm this living creature, both by mutilating the members, and by impeding the forwardness of the free choice in behalf of good deeds.

These are the ordinances of the devil, bringing in, besides the things which we have mentioned, another wicked doctrine also, and making way beforehand for the arguments concerning destiny and necessity even from hence, and everywhere marring the freedom given to us of God, and persuading us that evil deeds are of nature, and hence secretly implanting many other wicked doctrines, although not openly. For such are the devil’s poisons.

Therefore I beseech you to flee from such lawlessness. For together with the things I have mentioned, neither doth the force of lust become milder hereby, but even more fierce. For from another origin hath the seed that is in us its sources, and from another cause do its waves swell. And some say from the brain, some from the loins, this violent impulse hath its birth; but I should say from nothing else than from an ungoverned will and a neglected mind: if this be temperate, there is no evil result from the motions of nature.

Having spoken then of the eunuchs that are eunuchs for nought and fruitlessly, unless with the mind they too practise temperance, and of those that are virgins for Heaven’s sake, He proceeds again to say, “He that is able to receive it, let him receive it,” at once making them more earnest by showing that the good work is exceeding in greatness, and not suffering the thing to be shut up in the compulsion of a law, because of His unspeakable gentleness. And this He said, when He showed it to be most possible, in order that the emulation of the free choice might be greater.

And if it is of free choice, one may say, how doth He say, at the beginning, “All men do not receive it, but they to whom it is given?” That thou mightest learn that the conflict is great, not that thou shouldest suspect any compulsory allotments. For it is given to those, even to the willing.

But He spake thus to show that much influence from above is needed by him who entereth these lists, whereof He that is willing shall surely partake. For it is customary for Him to use this form of speech when the good work done is great, as when He saith, “To you it is given to know the mysteries.”

And that this is true, is manifest even from the present instance. For if it be of the gift from above only, and they that live as virgins contribute nothing themselves, for nought did He promise them the kingdom of Heaven, and distinguish them from the other eunuchs.

But mark thou, I pray, how from some men’s wicked doings, other men gain. I mean, that the Jews went away having learnt nothing, for neither did they ask with the intent of learning, but the disciples gained even from hence.

4. “Then were there brought unto Him little children, that He should put His hands on them, and pray: and the disciples rebuked them. But He said unto them, Suffer the little children to come unto me, for of such is the kingdom of Heaven. And He laid His hands on them, and departed thence.”2389   Matt. xix. 13–15.

And wherefore did the disciples repel the little children? For dignity. What then doth He? Teaching them to be lowly, and to trample under foot worldly pride, He doth receive them, and takes them in His arms, and to such as them promises the kingdom; which kind of thing He said before also.2390   Matt. xviii. 3, 4.

Let us also then, if we would be inheritors of the Heavens, possess ourselves of this virtue with much diligence. For this is the limit of true wisdom; to be simple with understanding; this is angelic life; yes, for the soul of a little child is pure from all the passions. Towards them who have vexed him he bears no resentment, but goes to them as to friends, as if nothing had been done; and how much soever he be beaten by his mother; after her he seeks, and her doth he prefer to all. Though thou show him the queen with a diadem, he prefers her not to his mother clad in rags, but would choose rather to see her in these, than the queen in splendor. For he useth to distinguish what pertains to him and what is strange to him, not by its poverty and wealth, but by friendship. And nothing more than necessary things doth he seek, but just to be satisfied from the breast, and then he leaves sucking. The young child is not grieved at what we are grieved, as at loss of money and such things as that, and he doth not rejoice again at what we rejoice, namely, at these temporal things, he is not eager about the beauty of persons.

Therefore He said, “of such is the kingdom of Heaven,” that by choice we should practise these things, which young children have by nature. For since the Pharisees from nothing else so much as out of craft and pride did what they did, therefore on every hand He charges the disciples to be single hearted, both darkly hinting at those men, and instructing these. For nothing so much lifts up unto haughtiness, as power and precedence. Forasmuch then as the disciples were to enjoy great honors throughout the whole world, He preoccupies their mind, not suffering them to feel anything after the manner of men, neither to demand honors from the multitude, nor to have men clear the way2391   σοβεν.before them.

For though these seem to be little things, yet are they a cause of great evils. The Pharisees at least being thus trained were carried on into the very summit of evil, seeking after the salutations, the first seats, the middle places,2392   μεσασμος.for from these they were cast upon the shoal of their mad desire of glory, then from thence upon impiety. So therefore those men went away having drawn upon themselves a curse by their tempting, but the little children a blessing, as being freed from all these.

Let us then also be like the little children, and “in malice be we babes.”2393   1 Cor. xiv. 20. For it cannot be, it cannot be for one otherwise to see Heaven, but the crafty and wicked must needs surely be cast into hell.

5. And before hell too, we shall here suffer the utmost ills. “For if thou be evil,” it is said, “thou alone shalt endure the evil; but if good, it is for thyself and for thy neighbor.”2394   Prov. ix. 12, LXX. Mark, at any rate, how this took place in the former instances also. For neither was anything more wicked than Saul, nor more simple and single-hearted than David. Which therefore was the stronger? Did not David get him twice into his hands, and having the power to slay him, forebore? Had he not him shut up as in a net and prison, and spared him? And this when both others were urging him, and when he himself was able to accuse him of countless charges; but nevertheless he suffered him to go away safe. And yet the other was pursuing him with all his army, but he was, with a few desperate fugitives, wandering and changing from place to place; nevertheless the fugitive had the advantage of the king, forasmuch as the one came to the conflict with simplicity, the other with wickedness.

For what could be more wicked than that man, who when he was leading his armies, and bringing all his wars to a successful issue, and undergoing the labors of the victory and the trophies, but bringing the crowns to him, assayed to slay him?

6. Such is the nature of envy, it is ever plotting against its own honors, and wasting him that hath it, and encompassing him with countless calamities. And that miserable man, for instance, until David departed, burst not forth into that piteous cry, bewail ing himself and saying, “I am sore distressed, and the Philistines make war against me, and the Lord is departed from me.”2395   1 Sam. xxviii. 15. Until he was separated from David, he fell not in war, but was both in safety and in glory; for indeed unto the king passed the glory of the captain. For neither was the man disposed to usurpation, nor did he assay to depose the other from his throne, but for him did he achieve all things, and was earnestly attached to him, and this is evident even from what followed afterwards. For when indeed he was set under him, any one of them who do not search carefully might perhaps suppose these things to be by the usual custom of a subject; but after he had withdrawn himself out of Saul’s kingdom, what then was there to restrain him, and to him even to slay? Had not the other been evil towards him once, twice, and often? Was it not after having received benefits from him? Was it not having nothing whereof to accuse him? Was not Saul’s kingdom and safety danger and insecurity to himself? must he not needs wander and be a fugitive, and be in trembling for fear of the utmost ills, while the other is alive, and reigning? Nevertheless none of these things constrained him to stain his sword with blood, but when he saw him asleep, and bound, and alone, and in the midst of his own men, and had touched his head, and when there were many rousing him to it, and saying the opportunity thus favorable was a judgment of God, he at once rebuked those who were urging him on, and refrained from the murder, and sent him away both safe and well; and as though he had been rather a body guard of his, and a shield-bearer, not an enemy, so did he chide the host for their treachery towards the king.2396   1 Sam. xxvi. 16.

What could be equal to this soul? What to that mildness? For this it is possible to see even by the things that have been mentioned but much more by what are done now. For when we have considered our vileness, then we shall know more perfectly the virtue of those saints. Wherefore I entreat you to hasten towards the emulation of them.

For indeed if thou lovest glory, and for this cause art plotting against thy neighbor, then shalt thou enjoy it more largely, when having spurned it, thou wilt abstain from the plotting. For like as to become rich2397   Mss., “not to make money,” and presently, “not to love glory;” but Savile’s reading is rightly adopted by Mr. Field, with the Latin Translator.is contrary to covetousness, so is the loving of glory to the obtaining of glory. And if ye be minded, let us inquire into each. For since we have no fear of hell, nor much regard for the kingdom, come and even from the things present let us lead you on.

For who are they that are ridiculous? Tell me. Is it not they that are doing anything for the sake of glory from the multitude? And who are the objects of praise? Is it not they who spurn the praise of the multitude? Therefore if the love of vainglory be matter of reproach, and it cannot be concealed that the vainglorious man loves it, he will assuredly be an object of reproach, and the love of glory is become to him a cause of dishonor. And not in this respect only doth he disgrace himself, but also in that he is compelled to do many things shameful, and teeming with the utmost disgrace. And like as with respect to their gains men are wont to suffer harm more than anything from the disease of covetousness (they become at least the subjects of many tricks, and of small gains make great losses, wherefore this saying hath prevailed even to be a proverb); and as to the voluptuous man likewise, his passion becomes a hindrance to the enjoyment of his pleasure. These at least that are exceedingly given up thereto, and are the slaves of women these above all do women carry about as servants, and will never vouchsafe to treat them as men, buffeting, spurning them, leading, and taking them about everywhere, and giving themselves airs, and in everything merely giving them orders.

Even so also than him that is arrogant and mad about glory, and accounts himself to be high, nothing is more base and dishonored. For the race of man is fond of contention, and against nothing else doth it set itself so much, as against a boaster, and a contemptuous man, and a slave of glory.

And he himself too, in order to maintain the fashion of his pride, exhibits the conduct of a slave to the common sort, flattering, courting them, serving a servitude more grievous than that of one bought for money.

Knowing then all these things, let us lay down these passions, that we may not both pay a penalty here, and there be punished without end. Let us become lovers of virtue. For so both before reaching the kingdom we shall reap the greatest benefits here, and when we are departed thither we shall partake of the eternal blessings; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

ΟΜΙΛΙΑ ΞΒʹ. Καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ τῆς Γαλιλαίας, καὶ ἦλθεν ἐπὶ τὰ ὅρια τῆς Ἰουδαίας πέραν τοῦ Ἰορδάνου. αʹ. Συνεχῶς τὴν Ἰουδαίαν ἀφεὶς διὰ τὴν βασκανίαν τὴν ἐκείνων, νῦν ἐπιχωριάζει λοιπὸν, ἐπειδὴ τὸ πάθος ἐγγὺς ἔμελλεν εἶναι: οὐ μὴν εἰς τὰ Ἱεροσόλυμα τέως ἄνεισιν, ἀλλ' εἰς τὰ ὅρια τῆς Ἰουδαίας. Καὶ ἐλθόντι ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ, καὶ Ἐθεράπευσεν αὐτούς. Οὔτε τῇ τῶν λόγων διδασκαλίᾳ διηνεκῶς ἐνδιατρίβει, οὔτε τῇ τῶν σημείων θαυματουργίᾳ: ἀλλὰ νῦν μὲν τοῦτο, νῦν δὲ ἐκεῖνο ποιεῖ, ποικίλλων τὴν σωτηρίαν τῶν προσεδρευόντων καὶ ἑπομένων, ὥστε ἀπὸ μὲν τῶν σημείων ἀξιόπιστος, ἐν οἷς ἔλεγε, φανῆναι διδάσκαλος, ἀπὸ δὲ τῆς τῶν λόγων διδασκαλίας ἐπιτεῖναι τὸ ἀπὸ τῶν σημείων κέρδος. Τοῦτο δὲ ἦν τὸ πρὸς θεογνωσίαν αὐτοὺς χειραγωγῆσαι. Σὺ δέ μοι κἀκεῖνο σκόπει, πῶς ὁλοκλήρους δήμους παρατρέχουσιν ἑνὶ ῥήματι οἱ μαθηταὶ, οὐ κατὰ ὄνομα ἕκαστον ἀπαγγέλλοντες τῶν θεραπευομένων. Οὐ γὰρ εἶπον, ὅτι Ὁ δεῖνα καὶ ὁ δεῖνα: ἀλλ' ὅτι Πολλοὶ, τὸ ἀκόμπαστον παιδεύοντες. Ἐθεράπευε δὲ ὁ Χριστὸς, ἐκείνους τε εὐεργετῶν, καὶ δι' ἐκείνων πολλοὺς ἑτέρους. Ἡ γὰρ τῆς τούτων ἀσθενείας διόρθωσις ἑτέροις ὑπόθεσις θεογνωσίας ἐγίνετο. Ἀλλ' οὐχὶ τοῖς Φαρισαίοις, ἀλλὰ καὶ δι' αὐτὸ τοῦτο μᾶλλον ἐκθηριοῦνται: καὶ προσέρχονται αὐτῷ πειράζοντες. Ἐπειδὴ γὰρ τῶν γινομένων ἐπιλαβέσθαι οὐκ εἶχον, προβλήματα αὐτῷ προβάλλουσι. Προσελθόντες γὰρ αὐτῷ καὶ πειράζοντες ἔλεγον: Εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; Ὢ τῆς ἀνοίας! Ὤ|οντο ἐπιστομίζειν αὐτὸν διὰ τῶν ζητημάτων, καίτοιγε ἤδη λαβόντες αὐτοῦ τεκμήριον τῆς δυνάμεως ταύτης. Ὅτε γοῦν περὶ τοῦ σαββάτου πολλὰ διελέχθησαν, ὅτε εἶπον, ὅτι Βλασφημεῖ, ὅτε εἶπον, ὅτι Δαιμόνιον ἔχει, ὅτε τοῖς μαθηταῖς ἐπετίμησαν διὰ τῶν σπορίμων βαδίζουσιν, ὅτε περὶ ἀνίπτων διελέχθησαν χειρῶν, πανταχοῦ ἀποῤῥάψας αὐτῶν τὰ στόματα, καὶ τὴν ἀναίσχυντον ἐμφράξας γλῶτταν, οὕτω παρέπεμψεν. Ἀλλ' ὅμως οὐδὲ οὕτως ἀφίσταται. Τοιοῦτον γὰρ ἡ πονηρία, τοιοῦτον ἡ βασκανία, ἀναίσχυντον καὶ ἰταμόν: κἂν μυριάκις ἐπιστομισθῇ, μυριάκις ἐφίσταται πάλιν. Σὺ δέ μοι σκόπει καὶ τὴν ἐκ τοῦ τρόπου τῆς ἐρωτήσεως κακουργίαν. Οὐδὲ γὰρ εἶπον αὐτῷ: Ἐκέλευσας μὴ ἀφιέναι γυναῖκα: καὶ γὰρ ἤδη ἦν περὶ τοῦ νόμου τούτου διαλεχθείς: ἀλλ' ὅμως οὐκ ἐμνημόνευσαν ἐκείνων τῶν ῥημάτων, ἀλλ' ὡρμήθησαν μὲν ἐκεῖθεν, οἰόμενοι δὲ μείζονα ποιεῖν τὴν ἐνέδραν, καὶ βουλόμενοι εἰς ἀντινομίας ἀνάγκην αὐτὸν ἐμβαλεῖν, οὐ λέγουσι, Διατί ἐνομοθέτησας τὸ καὶ τό; ἀλλ' ὡς οὐδενὸς εἰρημένου, ἐρωτῶσιν, Εἰ ἔξεστι, προσδοκῶντες ὅτι ἐπιλέλησται εἰρηκώς: καὶ ὄντες ἕτοιμοι, εἰ μὲν εἴποι, ὅτι ἔξεστιν ἀφεῖναι, ἀντιθεῖναι αὐτῷ τὰ παρ' αὐτοῦ εἰρημένα, καὶ εἰπεῖν: Πῶς οὖν εἴρηκας τὰ ἐναντία; εἰ δὲ τὰ αὐτὰ πάλιν ἅπερ καὶ ἔμπροσθεν, ἀντιθεῖναι τὸ Μωϋσέως. Τί οὖν αὐτός; Οὐκ εἶπε, Τί με πειράζετε, ὑποκριταί; καίτοιγε μετὰ ταῦτα λέγει: ἀλλ' ἐνταῦθα οὔ φησι τοῦτο. Τί δήποτε; Ἵνα μετὰ τῆς δυνάμεως αὐτοῦ καὶ τὴν ἡμερότητα ἐπιδείξηται. Οὔτε γὰρ ἀεὶ σιγᾷ, ἵνα μὴ νομίσωσι λανθάνειν: οὔτε ἀεὶ ἐλέγχει, ἵνα παιδεύσῃ ἡμᾶς ἡμέρως πάντα φέρειν. Πῶς οὖν αὐτοῖς ἀποκρίνεται; Οὐκ ἀνέγνωτε, ὅτι ὁ ποιήσας ἀπ' ἀρχῆς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς; καὶ εἶπεν: Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. Ὥστε οὐκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία. Ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. Ὅρα σοφίαν διδασκάλου. Ἐρωτηθεὶς γὰρ, Εἰ ἔξεστιν, οὐκ εὐθέως εἶπεν, Οὐκ ἔξεστιν, ἵνα μὴ θορυβηθῶσι καὶ ταραχθῶσιν: ἀλλὰ πρὸ τῆς ἀποφάσεως διὰ τῆς κατασκευῆς κατέστησε δῆλον τοῦτο, δεικνὺς ὅτι καὶ αὐτὸ τοῦ Πατρὸς αὐτοῦ ἐστι τὸ πρόσταγμα, καὶ ὅτι οὐκ ἐναντιούμενος Μωϋσεῖ ταῦτα ἐπέταξεν, ἀλλὰ καὶ σφόδρα συμβαίνων. Σκόπει δὲ αὐτὸν οὐκ ἀπὸ τῆς δημιουργίας ἰσχυριζόμενον μόνον, ἀλλὰ καὶ ἀπὸ τοῦ προστάγματος αὐτοῦ. Οὐ γὰρ εἶπεν, ὅτι ἐποίησεν ἕνα ἄνδρα καὶ μίαν γυναῖκα μόνον: ἀλλ' ὅτι καὶ τοῦτο ἐκέλευσεν, ὥστε τὸν ἕνα τῇ μιᾷ συνάπτεσθαι. Εἰ δὲ ἐβούλετο ταύτην μὲν ἀφιέναι, ἑτέραν δὲ ἐπεισάγειν, ἕνα ἄνδρα ποιήσας, πολλὰς ἂν ἔπλασε γυναῖκας. Νῦν δὲ καὶ τῷ τρόπῳ τῆς δημιουργίας καὶ τῷ τρόπῳ τῆς νομοθεσίας ἔδειξεν, ὅτι ἕνα δεῖ μιᾷ συνοικεῖν διαπαντὸς, καὶ μηδέποτε διαῤῥήγνυσθαι. Καὶ ὅρα πῶς φησιν: Ὁ ποιήσας ἐξ ἀρχῆς, ἄρσεν καὶ θῆλυ ἐποίησε: τουτέστιν, Ἐκ μιᾶς ῥίζης ἐγένοντο: καὶ εἰς ἓν σῶμα συνῆλθον: Ἔσονται γὰρ οἱ δύο εἰς σάρκα μίαν. Εἶτα φοβερὸν ποιῶν τὸ ταύτης κατηγορεῖν τῆς νομοθεσίας, καὶ πηγνὺς τὸν νόμον, οὐκ εἶπε, Μὴ διασπᾶτε τοίνυν, μηδὲ χωρίζετε: ἀλλ' ὅτι Ὃ ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. Εἰ δὲ Μωϋσέα προβάλλῃ, ἐγώ σοι λέγω τὸν Μωϋσέως δεσπότην, καὶ μετὰ τούτου καὶ τῷ χρόνῳ ἰσχυρίζομαι. Ὁ γὰρ Θεὸς ἐξ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς: καὶ πρεσβύτερος οὗτος ὁ νόμος, εἰ καὶ δοκεῖ παρ' ἐμοῦ νῦν εἰσάγεσθαι, καὶ μετὰ πολλῆς κείμενος τῆς σπουδῆς. Οὐδὲ γὰρ ἁπλῶς προσήγαγε τὴν γυναῖκα τῷ ἀνδρὶ, ἀλλὰ καὶ μητέρα ἀφεῖναι ἐκέλευσε καὶ πατέρα. Καὶ οὐδὲ ἐλθεῖν πρὸς τὴν γυναῖκα ἁπλῶς ἐνομοθέτησεν, ἀλλὰ καὶ κολληθῆναι, τῷ τρόπῳ τῆς λέξεως τὸ ἀδιάσπαστον ἐμφαίνων. Καὶ οὐδὲ τούτῳ ἠρκέσθη, ἀλλὰ καὶ ἑτέραν μείζονα συνάφειαν ἐπεζήτησεν: Ἔσονται γὰρ, φησὶν, οἱ δύο εἰς σάρκα μίαν. βʹ. Εἶτα ἐπειδὴ τὸν παλαιὸν ἀνέγνω νόμον, τὸν καὶ διὰ πραγμάτων καὶ διὰ ῥημάτων εἰσενεχθέντα, καὶ ἀξιόπιστον ἀπὸ τοῦ δεδωκότος ἀπέφηνε, μετ' ἐξουσίας λοιπὸν καὶ αὐτὸς ἑρμηνεύει καὶ νομοθετεῖ λέγων: Ὥστε οὐκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία. Ὥσπερ οὖν σάρκα τεμεῖν ἐναγὲς, οὕτω καὶ γυναῖκα διαστῆσαι παράνομον. Καὶ οὐκ ἔστη μέχρι τούτου, ἀλλὰ καὶ τὸν Θεὸν ἐπήγαγε λέγων: Ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω: δεικνὺς ὅτι καὶ παρὰ φύσιν καὶ παρὰ νόμον τὸ γινόμενον: παρὰ φύσιν μὲν, ὅτι μία διατέμνεται σάρξ: παρὰ νόμον δὲ, ὅτι τοῦ Θεοῦ συνάψαντος καὶ κελεύσαντος μὴ διαχωρίζεσθαι, αὐτοὶ συνεπιτίθεσθε τοῦτο δρᾷν. Τί οὖν μετὰ ταῦτα ἐχρῆν; οὐχ ἡσυχάσαι, καὶ ἐπαινέσαι τὸ εἰρημένον; οὐχὶ θαυμάσαι τὴν σοφίαν; οὐκ ἐκπλαγῆναι τὴν συμφωνίαν τὴν πρὸς τὸν Πατέρα; Ἀλλ' οὐδὲν τούτων ποιοῦσιν, ἀλλ' ὡς δῆθεν ἐπαγωνιζόμενοί φασι: Πῶς οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου, καὶ ἀπολῦσαι αὐτήν; Καίτοιγε τοῦτο λοιπὸν οὐκ αὐτοὺς ἔδει προβαλεῖν, ἀλλ' αὐτὸν αὐτοῖς: ἀλλ' ὅμως οὐκ ἐπεμβαίνει, οὐδὲ λέγει τοῦτο αὐτοῖς, ὅτι Τοῦδε οὐκ εἰμὶ λοιπὸν ὑπεύθυνος ἐγώ: ἀλλὰ καὶ τοῦτο διαλύεται. Καὶ μὴν εἰ ἀλλότριος ἦν τῆς παλαιᾶς, οὐκ ἂν ἠγωνίσατο ὑπὲρ Μωϋσέως: οὐκ ἂν ἀπὸ τῶν ἅπαξ ἐν ἀρχῇ γενομένων ἰσχυρίσατο: οὐκ ἂν ἐσπούδασε τὰ αὐτοῦ δεῖξαι συμβαίνοντα τοῖς παλαιοῖς. Καίτοιγε πολλὰ καὶ ἄλλα Μωϋσῆς ἐκέλευσε, καὶ τὰ περὶ βρωμάτων, καὶ τὰ περὶ σαββάτου: τίνος οὖν ἕνεκεν οὐδαμοῦ αὐτὸν προβάλλονται, ὡς ἐνταῦθα; Βουλόμενοι τὸ πλῆθος τῶν ἀνδρῶν ἐπιστρατεῦσαι αὐτῷ. Καὶ γὰρ ἀδιάφορον Ἰουδαίοις τοῦτο ἦν, καὶ πάντες τοῦτό γε ἔπραττον. Διὰ δὴ τοῦτο τοσούτων ἐν τῷ ὄρει λεχθέντων, ταύτης ἐμέμνηντο μόνης τῆς ἐντολῆς νῦν. Ἀλλ' ὅμως ἡ ἀπόῤῥητος σοφία καὶ ὑπὲρ τούτων ἀπολογεῖται, καί φησι: Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν οὕτως ἐνομοθέτησε. Καὶ οὐδὲ ἐκεῖνον ἀφίησιν ὑπὸ κατηγορίαν μένειν, ἐπειδὴ καὶ τὸν νόμον αὐτὸς ἦν αὐτῷ δεδωκώς: ἀλλ' ἐξαιρεῖται αὐτὸν τοῦ ἐγκλήματος, καὶ τὸ πᾶν εἰς τὴν ἐκείνων περιτρέπει κεφαλήν: ὃ πανταχοῦ ποιεῖ. Καὶ γὰρ ὅτε τοὺς μαθητὰς τίλλοντας τοὺς στάχυας ᾐτιῶντο, δείκνυσιν αὐτοὺς ὄντας ὑπευθύνους: καὶ ὅτε παράβασιν ἐνεκάλουν περὶ τοῦ μὴ νίπτεσθαι τὰς χεῖρας, δείκνυσιν αὐτοὺς ὄντας τοὺς παραβάτας: καὶ ἐπὶ τοῦ σαββάτου δὲ, καὶ πανταχοῦ, καὶ ἐνταῦθα ὁμοίως. Εἶτα ἐπειδὴ φορτικὸν ἦν τὸ εἰρημένον, καὶ πολλὴν ἔφερεν αὐτοῖς τὴν διαβολὴν, ταχέως πάλιν ἐπὶ τὸν ἀρχαῖον ἀνάγει νόμον τὸν λόγον, λέγων ὅπερ καὶ ἔμπροσθεν εἶπεν: Ἀπ' ἀρχῆς δὲ οὐκ ἐγένετο οὕτω: τουτέστιν, ὅτι διὰ τῶν πραγμάτων ἡμῖν ἐξ ἀρχῆς ὁ Θεὸς ἐνομοθέτησε τὰ ἐναντία. Ἵνα γὰρ μὴ λέγωσι, Πόθεν δῆλον ὅτι διὰ τὴν ἡμῶν σκληρότητα τοῦτο εἶπε Μωϋσῆς; ἐκεῖθεν πάλιν αὐτοὺς ἐπιστομίζει. Εἰ γὰρ οὗτος προηγούμενος ἦν ὁ νόμος καὶ συμφέρων, οὐκ ἂν ἐκεῖνος ἐξ ἀρχῆς ἐδόθη: οὐκ ἂν οὕτω πλάττων ἔπλασεν ὁ Θεός: οὐκ ἂν τοιαῦτα εἶπε: Λέγω δὲ ὑμῖν, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας, καὶ γαμήσῃ ἄλλην, μοιχᾶται. Ἐπειδὴ γὰρ αὐτοὺς ἐπεστόμισε, μετὰ αὐθεντίας νομοθετεῖ λοιπὸν, ὥσπερ ἐπὶ τῶν βρωμάτων, ὥσπερ ἐπὶ τοῦ σαββάτου. Καὶ γὰρ ἐπὶ τῶν βρωμάτων τρεψάμενος αὐτοὺς, τότε διελέχθη τοῖς ὄχλοις, ὅτι Οὐ τὸ εἰσερχόμενον κοινοῖ τὸν ἄνθρωπον: καὶ ἐπὶ τοῦ σαββάτου ἐπιστομίσας αὐτούς φησιν: Ὥστε ἔξεστιν ἐν σαββάτῳ καλῶς ποιεῖν: καὶ ἐνταῦθα τὸ αὐτὸ τοῦτο. Ἀλλ' ὅπερ ἐκεῖ συνέβη, τοῦτο καὶ ἐνταῦθα. Ὥσπερ γὰρ ἐκεῖ τῶν Ἰουδαίων ἐπιστομισθέντων οἱ μαθηταὶ ἐθορυβήθησαν, καὶ προσελθόντες αὐτῷ μετὰ Πέτρου ἔλεγον: Φράσον ἡμῖν τὴν παραβολὴν ταύτην: οὕτω καὶ νῦν θορυβηθέντες ἔλεγον: Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου, συμφέρει μὴ γαμῆσαι. Καὶ γὰρ νῦν ἐνόησαν μᾶλλον ἢ πρότερον τὸ λεχθέν. Διὰ τοῦτο τότε μὲν ἐσίγησαν, νῦν δὲ, ἐπειδὴ ἀντίῤῥησις καὶ ἀπόκρισις γέγονε, καὶ ἐρώτησις καὶ πεῦσις, καὶ σαφέστερος ὁ νόμος ἐφάνη, ἐρωτῶσιν αὐτόν. Καὶ φανερῶς μὲν ἀντειπεῖν οὐ τολμῶσι: τὸ δὲ ἐξ αὐτοῦ βαρὺ δοκοῦν εἶναι καὶ φορτικὸν εἰς μέσον προάγουσι, λέγοντες: Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικὸς, οὐ συμφέρει γαμῆσαι. Καὶ γὰρ σφόδρα ἐπαχθὲς ἐδόκει εἶναι τὸ γυναῖκα πάσης κακίας γέμουσαν ἔχειν, καὶ ἀνέχεσθαι ἀνημέρου θηρίου διαπαντὸς ἔνδον συγκεκλεισμένου. γʹ. Καὶ ἵνα μάθῃς, ὅτι σφόδρα τοῦτο αὐτοὺς ἐθορύβει, ὁ Μάρκος αὐτὸ δηλῶν ἔλεγεν, ὅτι κατ' ἰδίαν εἶπον αὐτῷ. Τί δέ ἐστιν, Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός; Τουτέστιν, εἰ διὰ τοῦτο συνήφθη, ἵνα ἓν ὦσιν: ἢ ἐκεῖνο, Εἰ αἰτίαν λήψεται ἐπὶ τούτοις ὁ ἀνὴρ, καὶ πανταχοῦ παρανομεῖ ἐκβάλλων, κουφότερον πρὸς ἐπιθυμίαν μάχεσθαι φύσεως καὶ πρὸς ἑαυτὸν, ἢ πρὸς γυναῖκα πονηράν. Τί οὖν ὁ Χριστός; Οὐκ εἶπεν, ὅτι Ναὶ, κουφότερον, καὶ ποίει τοῦτο: ἵνα μὴ νομίσωσιν ὅτι νόμος τὸ πρᾶγμά ἐστιν: ἀλλ' ἐπήγαγεν: Οὐ πάντες χωροῦσιν, ἀλλ' οἷς δέδοται: ἐπαίρων τὸ πρᾶγμα, καὶ δεικνὺς μέγα ὂν, καὶ ταύτῃ ἐφελκόμενος καὶ προτρέπων. Ἀλλ' ὅρα ἐνταῦθα ἐναντιολογίαν. Αὐτὸς μὲν γὰρ μέγα φησὶ τοῦτο: ἐκεῖνοι δὲ κουφότερον. Καὶ γὰρ ἀμφότερα ἔδει γενέσθαι, καὶ παρ' αὐτοῦ μέγα ὁμολογηθῆναι, ἵνα προθυμοτέρους ἐργάσηται, καὶ ἐκ τῶν εἰρημένων παρ' αὐτοῖς κουφότερον δειχθῆναι, ἵνα καὶ ταύτῃ μᾶλλον τὴν παρθενίαν ἕλωνται καὶ τὴν ἐγκράτειαν. Ἐπειδὴ γὰρ τὸ περὶ παρθενίας εἰπεῖν ἐπαχθὲς εἶναι ἐδόκει, ἐκ τῆς ἀνάγκης τοῦ νόμου τούτου εἰς τὴν ἐπιθυμίαν αὐτοὺς ἐκείνην ἐνέβαλεν. Εἶτα τὸ δυνατὸν δεικνύς φησιν: Εἰσὶν εὐνοῦχοι, οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως: καί εἰσιν εὐνοῦχοι, οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων: καί εἰσιν εὐνοῦχοι, οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν: διὰ τούτων λανθανόντως ἐνάγων αὐτοὺς εἰς τὴν τοῦ πράγματος αἵρεσιν, καὶ τὸ δυνατὸν τῆς ἀρετῆς ταύτης κατασκευάζων, καὶ μόνον οὐχὶ λέγων, ὅτι Ἐννόησον, εἰ ἐκ φύσεως τοιοῦτος ἦς, ἢ παρὰ τῶν τὰ τοιαῦτα ἐπηρεαζόντων τὸ αὐτὸ τοῦτο ὑπέμεινας, τί ἂν ἐποίησας, τῆς ἀπολαύσεως μὲν ἐστερημένος, μισθὸν δὲ οὐκ ἔχων; Οὐκοῦν εὐχαρίστει τῷ Θεῷ νῦν, ὅτι μετὰ μισθοῦ καὶ στεφάνων τοῦτο ὑπομένεις, ὃ χωρὶς στεφάνων ἐκεῖνοι: μᾶλλον δὲ οὐδὲ τοῦτο, ἀλλὰ καὶ πολλῷ κουφότερον, τῇ τε ἐλπίδι διορθούμενος, καὶ τῷ συνειδότι τοῦ κατορθώματος, καὶ μηδὲ τὴν ἐπιθυμίαν οὕτω κυμαίνουσαν ἔχων. Οὐ γὰρ οὕτως ἐκτομὴ μέλους, ὡς λογισμοῦ χαλινὸς, τὰ τοιαῦτα οἶδε καταστέλλειν κύματα, καὶ γαλήνην ποιεῖν: μᾶλλον δὲ λογισμὸς μόνος. Διὰ τοῦτο τοίνυν ἐκείνους παρήγαγεν, ἵνα τούτους ἀλείψῃ ἐπεὶ εἰ μὴ τοῦτο κατεσκεύαζε, τί βούλεται ὁ περὶ τῶν ἄλλων εὐνούχων λόγος αὐτῷ; Ὅταν δὲ λέγῃ, ὅτι Εὐνούχισαν ἑαυτοὺς, οὐ τῶν μελῶν λέγει τὴν ἐκτομήν: ἄπαγε: ἀλλὰ τῶν πονηρῶν λογισμῶν τὴν ἀναίρεσιν. Ὡς ὅ γε τὸ μέλος ἐκτεμὼν, καὶ ἀρᾷ ἐστιν ὑπεύθυνος, καθὼς ὁ Παῦλός φησιν: Ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς. Καὶ μάλα εἰκότως. Καὶ γὰρ τὰ τῶν ἀνδροφόνων ὁ τοιοῦτος τολμᾷ, καὶ τοῖς τοῦ Θεοῦ διαβάλλουσι τὴν δημιουργίαν δίδωσιν ἀφορμὴν, καὶ τῶν Μανιχαίων ἀνοίγει τὰ στόματα, καὶ τοῖς παρ' Ἕλλησιν ἀκρωτηριαζομένοις τὰ αὐτὰ παρανομεῖ. Τὸ γὰρ ἀποκόπτειν τὰ μέλη, δαιμονικῆς ἐνεργείας καὶ σατανικῆς ἐπιβουλῆς ἐξ ἀρχῆς γέγονεν ἔργον: ἵνα τοῦ Θεοῦ τὸ ἔργον διαβάλλωσιν: ἵνα τὸ ζῶον τοῦτο λυμήνωνται: ἵνα μὴ τῇ προαιρέσει, ἀλλὰ τῇ τῶν μελῶν φύσει τὸ πᾶν λογισάμενοι, οὕτως ἀδεῶς ἁμαρτάνωσιν αὐτῶν οἱ πολλοὶ, ἅτε ἀνεύθυνοι ὄντες: καὶ διπλῇ παραβλάψωσι τὸ ζῶον τοῦτο, καὶ τῷ τὰ μέλη πηροῦν, καὶ τῷ τῆς προαιρέσεως τὴν ὑπὲρ τῶν ἀγαθῶν προθυμίαν κωλύειν. Ταῦτα δὲ ὁ διάβολος ἐνομοθέτησε, πρὸς τοῖς εἰρημένοις καὶ ἕτερον πονηρὸν δόγμα εἰσάγων, καὶ τῷ περὶ εἱμαρμένης καὶ ἀνάγκης καὶ ἐντεῦθεν προοδοποιῶν λόγῳ, καὶ πανταχοῦ τὴν παρὰ τοῦ Θεοῦ δοθεῖσαν ἡμῖν ἐλευθερίαν λυμαινόμενος, καὶ πείθων φυσικὰ εἶναι τὰ κακὰ, καὶ πολλὰ ἕτερα ἐντεῦθεν ὑποσπείρων δόγματα πονηρὰ, εἰ καὶ μὴ προφανῶς. Τοιαῦτα γὰρ τοῦ διαβόλου τὰ δηλητήρια. Διὰ τοῦτο παρακαλῶ φεύγειν τὴν τοιαύτην παρανομίαν. Μετὰ γὰρ τῶν εἰρημένων οὐδὲ τὰ τῆς ἐπιθυμίας ἡμερώτερα ἐντεῦθεν, ἀλλὰ καὶ χαλεπώτερα γίνεται. Ἑτέρωθεν γὰρ ἔχει τὰς πηγὰς τὸ σπέρμα τὸ ἐν ἡμῖν, καὶ ἑτέρωθεν κυμαίνει. Καὶ οἱ μὲν ἀπὸ ἐγκεφάλου, οἱ δὲ ἀπὸ ὀσφύος τὸν οἶστρον ἐκεῖνον φύεσθαι λέγουσιν: ἐγὼ δὲ οὐδαμόθεν ἄλλοθεν εἴποιμι ἂν, ἀλλ' ἢ ἀπὸ γνώμης ἀκολάστου καὶ διανοίας ἠμελημένης, κἂν αὐτὴ σωφρονῇ, τῶν φυσικῶν κινημάτων βλάβος οὐδέν. Εἰπὼν τοίνυν τοὺς εὐνούχους, τοὺς εἰκῆ καὶ μάτην εὐνούχους, εἰ μὴ τῷ λογισμῷ καὶ αὐτοὶ σωφρονοῖεν, καὶ τοὺς ὑπὲρ τῶν οὐρανῶν παρθενεύοντας, πάλιν ἐπάγει λέγων: Ὁ δυνάμενος χωρεῖν, χωρείτω: προθυμοτέρους τε ποιῶν τῷ δεῖξαι ὑπέρογκον ὂν τὸ κατόρθωμα, καὶ οὐκ ἀφιεὶς εἰς ἀνάγκην νόμου τὸ πρᾶγμα κατακλεισθῆναι, διὰ τὴν ἄφατον αὐτοῦ ἡμερότητα. Καὶ τοῦτο εἶπεν, ὅτε σφόδρα ἔδειξε δυνατὸν ὂν, ἵνα πλείων τῆς προαιρέσεως ἡ φιλοτιμία γένηται. δʹ. Καὶ εἰ προαιρέσεώς ἐστι, φησὶ, πῶς ἀρχόμενος ἔλεγεν, Οὐ πάντες χωροῦσιν, ἀλλ' οἷς δέδοται; Ἵνα μάθῃς ὅτι μέγας ὁ ἆθλος, οὐχ ἵνα ἀποκλήρωσίν τινα ἠναγκασμένην ὑποπτεύσῃς. Δέδοται γὰρ ἐκείνοις, τοῖς βουλομένοις. Εἶπε δὲ οὕτω, δεικνὺς ὅτι πολλῆς δεῖ τῆς ἄνωθεν ῥοπῆς τῷ εἰς τοῦτο εἰσελθόντι τὸ σκάμμα, ἧς ἀπολαύσεται πάντως ὁ βουλόμενος. Ἔθος γὰρ αὐτῷ ταύτῃ κεχρῆσθαι τῇ λέξει, ὅταν μέγα τὸ κατορθούμενον ᾖ, ὡς ὅταν λέγῃ: Ὑμῖν δέδοται γνῶναι τὰ μυστήρια. Καὶ ὅτι τοῦτό ἐστιν ἀληθὲς, δῆλον καὶ ἐκ τοῦ παρόντος. Εἰ γὰρ τῆς ἄνωθεν δόσεως μόνης ἐστὶ, καὶ οὐδὲν αὐτοὶ συνεισφέρουσιν οἱ παρθενεύοντες, περιττῶς αὐτοῖς τὴν βασιλείαν τῶν οὐρανῶν ἐπηγγείλατο, καὶ τῶν ἄλλων αὐτοὺς διεῖλεν εὐνούχων. Σὺ δέ μοι σκόπει, πῶς ἐξ ὧν ἕτεροι πονηρεύονται, κερδαίνουσιν ἕτεροι. Οἱ μὲν γὰρ Ἰουδαῖοι μηδὲν μαθόντες ἀπῆλθον: οὐδὲ γὰρ ἵνα μάθωσιν ἠρώτων: οἱ δὲ μαθηταὶ καὶ ἐντεῦθεν ἐκέρδαινον. Τότε προσηνέχθη αὐτῷ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς, καὶ προσεύξηται: καὶ ἐπετίμησαν οἱ μαθηταὶ αὐτοῖς. Ὁ δὲ εἶπεν αὐτοῖς: Ἄφετε τὰ παιδία ἔρχεσθαι πρός με: τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. Καὶ ἐπιθεὶς αὐτοῖς τὰς χεῖρας, ἐπορεύθη ἐκεῖθεν. Καὶ τίνος ἕνεκεν οἱ μαθηταὶ ἀπεσόβουν τὰ παιδία; Ἀξιώματος ἕνεκεν. Τί οὖν αὐτός; Διδάσκων αὐτοὺς μετριάζειν, καὶ τύφον καταπατεῖν κοσμικὸν, καὶ λαμβάνει καὶ ἐναγκαλίζεται, καὶ τοῖς τοιούτοις τὴν βασιλείαν ἐπαγγέλλεται: ὅπερ καὶ ἔμπροσθεν εἴρηκεν. Καὶ ἡμεῖς τοίνυν, εἰ βουλοίμεθα κληρονόμοι γενέσθαι τῶν οὐρανῶν, τὴν ἀρετὴν ταύτην μετὰ πολλῆς κτησώμεθα τῆς ἐπιμελείας. Οὗτος γὰρ φιλοσοφίας ὅρος, μετὰ συνέσεως ἄπλαστον εἶναι: τοῦτο βίος ἀγγελικός. Καὶ γὰρ πάντων τῶν παθῶν καθαρεύει ἡ ψυχὴ τοῦ παιδίου. Τοῖς λελυπηκόσιν οὐ μνησικακεῖ, ἀλλ' ὡς φίλοις προσέρχεται, ὡς οὐδενὸς γενομένου. Καὶ ὅσα ἂν παρὰ τῆς μητρὸς μαστιχθῇ, ταύτην ἐπιζητεῖ, καὶ πάντων αὐτὴν προτιμᾷ. Κἂν βασιλίδα δείξῃς μετὰ διαδήματος, οὐ προτίθησι τῆς μητρὸς ῥάκια περιβεβλημένης, ἀλλ' ἕλοιτο ἂν μᾶλλον ἐκείνην ἰδεῖν μετὰ τούτων, ἢ τὴν βασιλίδα μετὰ κόσμου. Τὸ γὰρ οἰκεῖον καὶ ἀλλότριον οὐ πενίᾳ καὶ πλούτῳ, ἀλλὰ φιλίᾳ διαγινώσκειν οἶδε. Καὶ τῶν ἀναγκαίων οὐδὲν πλέον ἐπιζητεῖ, ἀλλ' ὅσον ἐμπλησθῆναι τοῦ μαστοῦ, καὶ ἀφίσταται τῆς θηλῆς. Τὸ παιδίον οὐ λυπεῖται ἐφ' οἷς ἡμεῖς: οἷον ἐπὶ ζημίᾳ χρημάτων, καὶ τοῖς τοιούτοις: καὶ οὐ χαίρει πάλιν ἐφ' οἷς ἡμεῖς, τοῖς ἐπικήροις τούτοις: οὐκ ἐπτόηται πρὸς κάλλη σωμάτων. Διὰ τοῦτο ἔλεγε: Τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν: ἵνα τῇ προαιρέσει ταῦτα ἐργαζώμεθα, ἃ τῇ φύσει τὰ παιδία ἔχει. Ἐπειδὴ γὰρ οἱ Φαρισαῖοι οὐδαμόθεν ἄλλοθεν, ὡς ἀπὸ κακουργίας καὶ ἀπονοίας ἔπραττον ἃ ἔπραττον, διὰ τοῦτο ἄνω καὶ κάτω τοὺς μαθητὰς ἀφελεῖς εἶναι κελεύει, ἐκείνους τε αἰνιττόμενος, καὶ τούτους παιδεύων. Καὶ γὰρ οὐδὲν οὕτως εἰς ἀλαζονείαν ἐπαίρει, ὡς ἀρχὴ καὶ προεδρία. Ἐπεὶ οὖν ἔμελλον οἱ μαθηταὶ ἀπολαύειν τιμῆς πολλῆς κατὰ τὴν οἰκουμένην ἅπασαν, προκαταλαμβάνει αὐτῶν τὴν διάνοιαν, οὐκ ἀφιεὶς ἀνθρωπινόν τι παθεῖν, οὐδὲ τιμὰς ἀπαιτεῖν παρὰ τοῦ πλήθους, οὐδὲ τὸ σοβεῖν πρὸ αὐτῶν. Εἰ γὰρ καὶ μικρὰ ταῦτα εἶναι δοκεῖ, ἀλλὰ μεγάλων κακῶν ἐστιν αἴτια. Οὕτω γοῦν οἱ Φαρισαῖοι παιδοτριβούμενοι εἰς τὴν κορωνίδα τῶν κακῶν ἐξέπεσον, τοὺς ἀσπασμοὺς, τὰς προεδρίας τοὺς μεσασμοὺς ἐπιζητοῦντες: ἀπὸ γὰρ τούτων εἰς δοξομανίαν, εἶτα ἐκεῖθεν εἰς ἀσέβειαν ἐξώκειλαν. Διὰ δὴ τοῦτο ἐκεῖνοι μὲν ἀρὰν ἐπισπασάμενοι διὰ τοῦ πειράζειν, ἀπῆλθον: τὰ παιδία δὲ εὐλογίαν, ἅτε τούτων ἁπάντων ἠλευθερωμένα. Γενώμεθα δὴ καὶ ἡμεῖς κατὰ τὰ παιδία, καὶ τῇ κακίᾳ νηπιάζωμεν. Οὐ γὰρ ἔστιν, οὐκ ἔστιν ἑτέρως ἰδεῖν τὸν οὐρανόν: ἀλλ' ἀνάγκη πάντως εἰς γέενναν ἐμπεσεῖν τὸν ὕπουλον καὶ πονηρόν. Καὶ πρὸ τῆς γεέννης δὲ ἐνταῦθα τὰ ἔσχατα πεισόμεθα. Ἐὰν γὰρ κακὸς γένῃ, φησὶ, μόνος ἀντλήσεις τὰ κακὰ ἐὰν δὲ ἀγαθὸς, σαυτῷ καὶ τῷ πλησίον. Σκόπει γοῦν, ὡς τοῦτο καὶ ἐπὶ τῶν προτέρων συνέβη. Οὔτε γὰρ πονηρότερόν τι τοῦ Σαοὺλ γέγονεν, οὔτε ἁπλούστερον καὶ ἀφελέστερον τοῦ Δαυΐδ. Τίς οὖν ὁ ἰσχυρότερος ἦν; Οὐ δεύτερον αὐτὸν εἰς χεῖρας ἔλαβεν ὁ Δαυῒδ, καὶ κύριος τοῦ ἀνελεῖν γενόμενος, ἀπέστη; οὐχ ὡς ἐν σαγήνῃ καὶ δεσμωτηρίῳ συνειλημμένον εἶχε, καὶ ἐφείσατο; Καὶ ταῦτα καὶ ἑτέρων παροξυνόντων, καὶ αὐτὸς μυρία ἐγκαλεῖν ἔχων ἐγκλήματα: ἀλλ' ὅμως ἀφῆκε σῶον ἀπελθεῖν. Καίτοι ὁ μὲν μετὰ πάσης αὐτὸν τῆς στρατιᾶς ἐδίωκεν, ὁ δὲ μετὰ ὀλίγων φυγάδων ἀπεγνωσμένων ἦν, ἀλώμενος καὶ τόπους ἐκ τόπων ἀμείβων: ἀλλ' ὅμως ὁ φυγὰς τοῦ βασιλέως περιεγένετο: ἐπειδὴ ὁ μὲν μετὰ ἁπλότητος, ὁ δὲ μετὰ πονηρίας παρετάττετο. Τί γὰρ ἂν γένοιτο πονηρότερον ἐκείνου, ὃς τὸν αὐτῷ στρατηγοῦντα, καὶ τοὺς πολέμους ἅπαντας κατορθοῦντα, καὶ τῆς νίκης καὶ τῶν τροπαίων τοὺς μὲν πόνους ὑπομένοντα, τοὺς δὲ στεφάνους ἐκείνῳ κομίζοντα ἀνελεῖν ἐπεχείρει; εʹ. Τοιοῦτον γὰρ ἡ βασκανία: ἀεὶ τοῖς οἰκείοις ἐπιβουλεύει καλοῖς, καὶ τὸν ἔχοντα αὐτὴν τήκει, καὶ μυρίαις περιβάλλει συμφοραῖς. Καὶ ὁ δείλαιος γοῦν ἐκεῖνος, ἕως ὅτε ὁ Δαυῒδ ἀπέστη, οὐκ ἔῤῥηξε τὴν φωνὴν ἐκείνην τὴν ἐλεεινὴν, ὀλοφυρόμενος καὶ λέγων: Θλίβομαι σφόδρα, καὶ οἱ ἀλλόφυλοι πολεμοῦσιν ἐν ἐμοὶ, καὶ Κύριος ἀπέστη ἀπ' ἐμοῦ. Ἕως ὅτε ἐχωρίσθη τοῦ Δαυῒδ, οὐκ ἔπεσεν ἐν πολέμῳ, ἀλλὰ καὶ ἐν ἀσφαλείᾳ καὶ ἐν δόξῃ ἦν: καὶ γὰρ εἰς τὸν βασιλέα τοῦ στρατηγοῦ διέβαινεν ἡ δόξα. Οὐδὲ γὰρ τυραννικὸς ἦν ὁ ἀνὴρ, οὐδὲ θρόνου ἐκβαλεῖν ἐπεχείρει, ἀλλ' αὐτῷ πάντα κατώρθου, καὶ σφόδρα περὶ αὐτὸν διέκειτο: καὶ τοῦτο καὶ ἐκ τῶν μετὰ ταῦτα δῆλον. Ὅτε μὲν γὰρ ὑπ' αὐτῷ ταττόμενος ἦν, ἴσως τῷ νόμῳ τῆς ὑποταγῆς ταῦτα ἄν τις λογίσαιτο τῶν οὐκ ἀκριβῶς ἐξεταζόντων: ἐπειδὴ δὲ ἐξήγαγεν ἑαυτὸν τῆς βασιλείας ἐκείνου, τί λοιπὸν ἦν τὸ κατέχον αὐτὸν, καὶ πεῖθον τοῦ πρὸς ἐκεῖνον ἀπέχεσθαι πολέμου; μᾶλλον δὲ, τί οὐκ ἦν παροξῦνον ἐπὶ τὴν σφαγήν; Οὐ πονηρὸς καὶ ἅπαξ καὶ δὶς καὶ πολλάκις περὶ αὐτὸν γέγονεν; οὐχὶ παθὼν εὖ; οὐχὶ μηδὲν ἔχων ἐγκαλεῖν; οὐκ ἐπικίνδυνος αὐτῷ καὶ ἐπισφαλὴς ἡ βασιλεία αὐτοῦ καὶ ἡ σωτηρία ἦν; οὐ πλανᾶσθαι ἔδει διηνεκῶς καὶ φεύγειν, καὶ περὶ τῶν ἐσχάτων τρέμειν, ζῶντος ἐκείνου καὶ κρατοῦντος; Ἀλλ' ὅμως οὐδὲν τούτων αὐτὸν ἠνάγκασεν αἱμάξαι τὸ ξίφος: ἀλλὰ καὶ καθεύδοντα ὁρῶν, καὶ δεδεμένον, καὶ μόνον, καὶ ἐν μέσοις αὐτοῖς, καὶ τῆς κεφαλῆς ἁψάμενος, καὶ πολλῶν ὄντων τῶν διεγειρόντων, καὶ Θεοῦ ψῆφον εἶναι λεγόντων τὴν τοιαύτην εὐκαιρίαν, ἐκεῖνος καὶ ἐπετίμησε τοῖς παρορμῶσι, καὶ ἀπέσχετο τοῦ φόνου, καὶ σῶον ἐξέπεμψε καὶ ὑγιῆ: καὶ ὥσπερ σωματοφύλαξ ὢν αὐτοῦ μᾶλλον, καὶ ὑπασπιστὴς, οὐ πολέμιος, οὕτως ἐνεκάλει τῷ στρατοπέδῳ τὴν εἰς τὸν βασιλέα προδοσίαν. Τί ταύτης ἴσον γένοιτ' ἂν τῆς ψυχῆς; τί τῆς ἡμερότητος ἐκείνης; Τοῦτο γὰρ δυνατὸν μὲν καὶ ἐκ τῶν εἰρημένων συνιδεῖν: πολλῷ δὲ πλέον καὶ ἐκ τῶν νυνὶ γενομένων. Ὅταν γὰρ τὴν ἡμετέραν καταμάθωμεν φαυλότητα, τότε ἀκριβέστερον εἰσόμεθα τῶν ἁγίων ἐκείνων τὴν ἀρετήν. Διὸ παρακαλῶ πρὸς τὸν ζῆλον ἐκείνων τρέχειν. Καὶ γὰρ εἰ δόξης ἐρᾷς, καὶ διὰ τοῦτο ἐπιβουλεύεις τῷ πλησίον, τότε αὐτῆς ἀπολαύσῃ μειζόνως, ὅταν αὐτὴν διαπτύσας ἀπόσχῃ τῆς ἐπιβουλῆς. Ὥσπερ γὰρ τὸ χρηματίζεσθαι φιλαργυρίας ἐναντίον: οὕτω πρὸς τὸ δόξης ἐπιτυχεῖν, τὸ δόξης ἐρᾷν. Καὶ εἰ βούλεσθε, καθ' ἕκαστον ἐξετάσωμεν. Ἐπειδὴ γὰρ τῆς γεέννης ἡμῖν φόβος οὐδεὶς, οὐδὲ τῆς βασιλείας λόγος πολὺς, φέρε κἂν ἀπὸ τῶν παρόντων ὑμᾶς ἐναγάγωμεν. Τίνες γάρ εἰσιν οἱ καταγέλαστοι; εἰπέ μοι: οὐχὶ οἱ διὰ δόξαν τι ποιοῦντες τὴν τῶν πολλῶν; Τίνες δὲ ἐπαινετοί; οὐχὶ οἱ τὸν παρὰ τῶν πολλῶν διαπτύοντες ἔπαινον; Οὐκοῦν εἰ τὸ κενῆς δόξης ἐρᾷν ἐπονείδιστον, ὁ δὲ κενόδοξος οὐ δύναται λαθεῖν ἐρῶν αὐτῆς, ἐπονείδιστος ἔσται πάντως, καὶ γέγονεν αὐτῷ τὸ δόξης ἐρᾷν ἀτιμίας αἴτιον. Οὐ ταύτῃ δὲ μόνον καταισχύνεται, ἀλλὰ καὶ τὸ πολλὰ ἀναγκάζεσθαι ποιεῖν αἰσχρὰ, καὶ δουλοπρεπείας τῆς ἐσχάτης γέμοντα. Καὶ ὥσπερ εἰς τὸ κερδαίνειν βλάπτεσθαι μάλιστα ἀπὸ τοῦ νοσήματος τῆς φιλοκερδείας εἰώθασιν οἱ ἄνθρωποι: (πολλὰς γοῦν ἀπάτας ὑφίστανται, καὶ τὰ μικρὰ κέρδη μεγάλας ποιεῖ ζημίας: διὸ καὶ εἰς παροιμίαν ὁ λόγος οὗτος ἐξενίκησεν:) οὕτω καὶ τῷ λάγνῳ κώλυμα πρὸς τὸ ἡδονῆς ἀπολαύειν τὸ πάθος γίνεται. Τοὺς γοῦν σφόδρα καταφερεῖς καὶ γυναικοδούλους, τούτους μάλιστα ὡς ἀνδράποδα περιφέρουσιν αἱ γυναῖκες, καὶ οὐκ ἄν ποτε καταξιώσαιεν ἐκεῖναι ὡς ἀνδράσιν αὐτοῖς κεχρῆσθαι, ῥαπίζουσαι, διαπτύουσαι, ἄγουσαι καὶ περιάγουσαι πανταχοῦ, καὶ θρυπτόμεναι, καὶ πάντα ἐπιτάττουσαι μόνον. Οὕτω καὶ τοῦ ἀπονενοημένου καὶ δοξομανοῦντος καὶ δοκοῦντος εἶναι ὑψηλοῦ, οὐδὲν ταπεινότερον καὶ ἀτιμότερον. Καὶ γὰρ φιλόνεικον τὸ τῶν ἀνθρώπων γένος, καὶ πρὸς οὐδὲν ἕτερον ἀντικαθίσταται, ὡς πρὸς ἀλαζόνα καὶ ὑπερόπτην καὶ δόξης δοῦλον. Καὶ αὐτὸς δὲ ἐκεῖνος, ὥστε διατηρῆσαι τὸ σχῆμα τῆς ἀπονοίας, τὰ τῶν ἀνδραπόδων πρὸς τοὺς πλείονας ἐπιδείκνυται, κολακεύων, θεραπεύων, παντὸς ἀργυρωνήτου δουλείαν δουλεύων χαλεπωτέραν. Ταῦτ' οὖν ἅπαντα εἰδότες, καταθώμεθα ταῦτα τὰ πάθη, ἵνα μὴ καὶ ἐνταῦθα δίκην δῶμεν, καὶ ἐκεῖ κολασθῶμεν ἀπέραντα. Γενώμεθα τῆς ἀρετῆς ἐρασταί. Οὕτω γὰρ καὶ πρὸ τῆς βασιλείας τὰ μέγιστα ἐνταῦθα καρπωσόμεθα καλὰ, καὶ ἀπελθόντες ἐκεῖ τῶν αἰωνίων μεθέξομεν ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.