ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ ΤΑ ΕΥΡΙΣΚΟΜΕΝΑ ΠΑΝΤΑ. ΥΠΟΜΝΗΜΑ ΕΙΣ ΤΗΝ ΠΡΟΣ ΕΦΕΣΙΟΥΣ ΕΠΙΣΤΟΛΗΝ. ΥΠΟ

 ΟΜΙΛΙΑ ΠΡΩΤΗ. Παῦλος ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήμα τος Θεοῦ, τοῖς ἁγίοις τοῖς οὖσιν ἐν Ἐφέσῳ, καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ: χάρις ὑμῖν καὶ εἰρήνη

 ΟΜΙΛΙΑ Βʹ. Ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρό θεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βου λὴν τοῦ θελήματος αὑτοῦ, εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαι

 ΟΜΙΛΙΑ Ιʹ. Διὰ τοῦτο κἀγὼ ἀκούσας τὴν καθ' ὑμᾶς πίστιν ἐν Χριστῷ Ἰησοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν, μν

 ΟΜΙΛΙΑ Δʹ. Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασι καὶ ταῖς ἁμαρτίαις, ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆ

 ΟΜΙΛΙΑ Εʹ. Διὸ μνημονεύετε, ὅτι ὑμεῖς ποτε τὰ ἔθνη ἐν σαρκὶ, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγο μένης περιτομῆς ἐν σαρκὶ χειροποιήτου: ὅτι ἦτε ἐν τῷ

 ΟΜΙΛΙΑ Ϛʹ. Καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μα κρὰν, καὶ τοῖς ἐγγύς: ὅτι δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν ἀμφότεροι ἐν ἑνὶ Πνεύματι πρὸς τὸν Πα

 ΟΜΙΛΙΑ Ζʹ. Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ, καὶ φωτίσαι πάν

 ΟΜΙΛΙΑ Ηʹ. Παρακαλῶ οὖν ὑμᾶς ἐγὼ, ὁ δέσμιος ἐν Κυρίῳ, ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, μετὰ πάσης ταπεινοφροσύνης καὶ πραότητος. Διδασκάλων

 ΟΜΙΛΙΑ Θʹ. Παρακαλῶ οὖν ὑμᾶς ἐγὼ, ὁ δέσμιος ἐν Κυρίῳ, ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, μετὰ πάσης ταπεινοφροσύνης καὶ πραότητος, μετὰ μακροθ

 ΟΜΙΛΙΑ Ιʹ. Ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν. αʹ. Ὅταν ἐπί τι μεῖζον παρακαλῇ ὁ μακάριος Παῦλος, συνετὸς ὢν σφό

 ΟΜΙΛΙΑ ΙΑʹ. Ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν: εἷς Κύριος, μία πίστις, ἓν βάπτισμα: εἷς Θεὸς Πατὴρ πάντων, ὁ ἐπ

 ΟΜΙΛΙΑ ΙΒʹ. Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν Κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν, καθὼς καὶ τὰ λοιπὰ ἔθνη περιπατεῖ, ἐν ματαιότητι τοῦ νοὸς αὑτῶν, ἐσκο τισμ

 ΟΜΙΛΙΑ ΙΓʹ. Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν Κυρίῳ, μη κέτι ὑμᾶς περιπατεῖν, καθὼς καὶ τὰ λοιπὰ ἔθνη περιπατεῖ, ἐν ματαιότητι τοῦ νοὸς αὑτῶν, ἐσκοτισμ

 ΟΜΙΛΙΑ ΙΔʹ. Διὸ ἀποθέμενοι τὸ ψεῦδος, λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὑτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε: ὁ ἥλιος μ

 ΟΜΙΛΙΑ ΙΕʹ. Πᾶσα πικρία καὶ θυμὸς, καὶ ὀργὴ, καὶ κραυγὴ, καὶ βλασφημία ἀρθήτω ἀφ' ὑμῶν σὺν πάσῃ κακίᾳ. αʹ. Ὥσπερ εἰς σκεῦος ἀκάθαρτον οὐκ ἄν ποτε ἑαυτ

 ΟΜΙΛΙΑ ΙϚʹ. Πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ' ὑμῶν σὺν πάσῃ κακίᾳ. Γίνεσθε δὲ εἰς ἀλλήλους χρηστοὶ, εὔσπλαγ χνοι, χαρ

 ΟΜΙΛΙΑ ΙΖʹ. Γίνεσθε δὲ εἰς ἀλλήλους χρηστοὶ, εὔσπλαγχνοι, χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν. Γίνεσθε οὖν μιμη ταὶ τοῦ Θεο

 ΟΜΙΛΙΑ ΙΗʹ. Τοῦτο γὰρ ἴστε γινώσκοντες, ὅτι πᾶς πόρνος, ἢ ἀκάθαρτος, ἢ πλεονέκτης, ὅς ἐστιν εἰδωλο λάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χρι

 ΟΜΙΛΙΑ ΙΘʹ. Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι, ἀλλ' ὡς σοφοὶ, ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσι. Διὰ τοῦτο μὴ γίνε

 ΟΜΙΛΙΑ Κʹ. Αἱ γυναῖκες, τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ, ὅτι ὁ ἀνήρ ἐστι κεφαλὴ τῆς γυ ναικὸς, ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς Ἐκκλη σίας, κ

 ΟΜΙΛΙΑ ΚΑʹ. Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν ἐν Κυ ρίῳ: τοῦτο γάρ ἐστι δίκαιον. Τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐ

 ΟΜΙΛΙΑ ΚΒʹ. Οἱ δοῦλοι, ὑπακούετε τοῖς κυρίοις κατὰ σάρκα μετὰ φόβου καὶ τρόμου, ἐν ἁπλότητι καρδίας ὑμῶν, ὡς τῷ Χριστῷ: μὴ κατ' ὀφθαλμοδου λείαν ὡς ἀν

 ΟΜΙΛΙΑ ΚΓʹ. Στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ. αʹ. Συντάξας τὸ στρατόπεδον τοῦτο, καὶ διεγείρας αὐτῶν τὴν προθυμίαν (ἀμφοτέρων γὰρ ἔδε

 ΟΜΙΛΙΑ ΚΔʹ. Στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ το

Homily III.

Chapter I. Verses 15–20

“For this cause I also, having heard of the faith in the Lord Jesus, which is among you, and which ye show toward all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him: having the eyes of your heart enlightened; that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what the exceeding greatness of His power to us-ward who believe, according to that working of the strength of His might, which He wrought in Christ, when He raised Him from the dead.”

Never was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all,31    [Rom. i. 9; 1 Cor. i. 4; Philip. i. 3, 4; Col. i. 3; 1 Thes. i. 2.—G.A.] “I thank my God for you, making mention of you in my prayers.” Think how many he had in his mind, whom it were a labor so much as to remember; how many he made mention of in his prayers, giving thanks to God for them all as though he himself had received the greatest blessing.

“Wherefore,” he says, i.e., because of what is to come,32    [“On the contrary this ‘wherefore,’ διὰ τοῦτο, refers to what precedes ver. 13, 14, ‘because this is the case that ye too are in Christ and have been sealed with the Spirit.’ So Theophylact.”—Meyer.—G.A.] because of the good things that are laid up in store for them who rightly believe and live. And it is meet then to give thanks to God both for all the things which mankind have received at His hands, both heretofore and hereafter; and meet to give Him thanks also for the faith of them that believe.

“Having heard,” saith he, “of the faith in the Lord Jesus which is among you, and which ye show33    [The word ‘love,’ ἀγάπην, which gets into the Auth. Ver. from some inferior mss., is omitted by Aleph. A. B. W. and H. Rev. Vers. cf. Col. i. 4.—G.A.] toward all the saints.”

He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all.

“I cease not to give thanks for you, making mention of you in my prayers.”

What is thy prayer, and what thy entreaty? It is

“That the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation.”34    [Chrysostom’s hasty and superficial treatment of this great passage would seem to justify the language of Dr. Newman in his preface to the Oxford translation of these homilies on Ephesians. There are “imperfections in their composition which in the opinion of some critics argued the absence of that comparative leisure which he enjoyed at Antioch.” Schaff also says: “His life in Constantinople was too much disturbed to leave him quiet leisure for preparation.” This, however, in referring to his Homilies on Acts. Prolegomena p. 19.—G.A. Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and how they have been released from their former state. He says, however, himself, that these points are three. How then are they three? In order that we may understand touching the things to come; for from the good things laid up for us, we shall know His ineffable and surpassing riches, and from understanding who we were, and how we believed, we shall know His power and sovereignty, in turning again to Himself those who had been so long time estranged from Him, “For the weakness of God is stronger than men.” (1 Cor. i. 25.) Inasmuch as it is by the self-same power by which He raised Christ from the dead, that He hath also drawn us to Himself. Nor is that power limited to the resurrection, but far exceeds it.

Ver. 21, 22. “And made Him to sit at His right hand, in the Heavenly places, far above all rule and authority, and power and dominion, and every name that is named: and He put all things in subjection under His feet, and gave Him to be Head over all things to the Church, which is His body, the fulness of Him that filleth all in all.”

Vast indeed are the mysteries and secrets of which He hath made us partakers. And these it is not possible for us to understand otherwise than by being partakers of the Holy Ghost, and by receiving abundant grace. And it is for this reason that Paul prays. “The Father of glory,” that is, He that hath given us vast blessings, for he constantly addresses Him according to the subject he is upon, as, for instance, when he says, “The Father of mercies and God of all comfort.” (2 Cor. i. 3.) And, again, the Prophet says, “The Lord is my strength and my might.” (Ps. xviii. 1.)

“The Father of glory.”

He has no name by which he may represent these things, and on all occasions calls them “glory,” which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; (cf. Acts vii. 2.) but of Christ the God.35    [Compare Mat. xxvii. 46; John xx. 17; Rev. iii. 12.—G.A.] What then? Is the Son inferior to the glory? No, there is no one, not even a maniac, would say so.

“May give unto you,”

That is, may raise and wing your understanding, for it is not possible otherwise to understand these things. “For the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him.” (1 Cor. ii. 14.) So then, there is need of spiritual “wisdom,” that we may perceive things spiritual, that we may see things hidden. That Spirit “revealeth” all things. He is going to set forth the mysteries of God. Now the knowledge of the mysteries of God, the Spirit alone comprehends, who also searcheth the deep things of Him. It is not said, “that Angel, or Archangel, or any other created power, may give,” that is, confer upon you a spiritual gift. And if this be of revelation, then is the discovery of arguments consequently vain. For he that hath learned God, and knoweth God, shall no longer dispute concerning any thing. He will not say, This is impossible, and That is possible, and How did the other thing come to pass? If we learn God, as we ought to know Him; if we learn God from Him from whom we ought to learn Him, that is from the Spirit Himself; then shall we no longer dispute concerning any thing. And hence it is that he says,

“Having the eyes of your heart enlightened in the knowledge of Him.”36    [“The words, ‘in the knowledge of Him,’ ἐνέπι γνὡσει αΰτοῦ, are not to be joined with the words ‘having your heart enlightened,’ as Chrysostom here, which entirely destroys the paralellism and symmetry of the sentence, but with the words, may give you a spirit of wisdom, etc., (in the knowledge of Him).”—Meyer and Ellicott.—G.A.]

He that hath learned what God is, will have no misgiving about His promises, and disbelief about what hath been already brought to pass. He prays, then, that there may be given them “a spirit of wisdom and revelation.” Yet still he also establishes it, as far as he can himself, by arguments, and from “already” existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this,

“That ye may know,” saith he, “what is the hope of His calling.”

It is as yet, he means, hidden, but not so to the faithful.

“And,” again, “what is the riches of the glory of His inheritance in the saints.”37    [“That ye may know what a great and glorious hope is given to the man whom God has called to the Kingdom of the Messiah; and that ye may know what is the object of that hope, namely, the riches of the glory of the inheritance which He gives; and that ye may know that by which this hope is to be realized, namely, the infinite power of God as shown in the resurrection and exaltation of Jesus Christ.”—Meyer.—G.A.]

This too is as yet hidden.

But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, “Lazarus, come forth,” (John xi. 43.) and straightway he obeyed. Peter said, “Tabitha, arise,” (Acts ix. 40.) and she did not refuse. He Himself shall speak the word at the last day, and all shall rise, and that so quickly, that “they which are yet alive, shall in no wise precede them that are fallen asleep,” (1 Thess. iv. 15.) and all shall come to pass, all run together “in a moment, in the twinkling of an eye.” (1 Cor. xv. 52.) But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He saith, “How often would I have gathered thy children together, and ye would not.” (Matt. xxiii. 37.) You perceive that this last is the more difficult. Accordingly, it is upon this that he builds up the whole argument; because by human calculations it is far more difficult to influence the choice, than to work upon nature. And the reason is this, it is because He would thus have us become good of our own will. Thus with good reason does he say,38    ᾽Εχόντας.

“The exceeding greatness of His power to us-ward who believe.”

Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed, (the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required Divine power.

“The riches of the glory,”

That is, the unutterable glory; for what language shall be adequate to express that glory of which the saints shall then be partakers? None. But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray. Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly. Seest thou how great things He hath wrought? He hath raised up Christ. Is this a small thing? But look again. He hath set Him at His right hand. And shall any language then be able to represent this? Him that is of the earth, more mute than the fishes, and made the sport of devils, He hath in a moment raised up on high. Truly this is indeed the “exceeding greatness of His power.” And behold, whither He hath raised Him.

“In the heavenly places;”

He hath made Him far above all created nature, far above all rule and authority.

“Far above all rule,” he saith.

Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him. Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate hath He exalted Him to that high dignity. Nor does He mount by degrees, first one step, then another, then a third. Amazing! He does not simply say, “above,” but, “far above;” for God is above those powers which are above. And thither then hath He raised Him, Him that is one of us, brought Him from the lowest point to the supremest sovereignty, to that beyond which there is no other honor. Above “all” principality, he says, not, i.e., over one and not over another, but over all,

“Rule and authority and power, and dominion, and every name that is named.”

Whatever there be in Heaven, He has become above all. And this is said of Him that was raised from the dead which is worthy of our admiration; for of God the Word, it cannot possibly be, because what insects are in comparison of man, this the whole creation is in comparison of God. If all mankind are to be counted as spittle and were counted as the turn of a balance, consider the invisible powers as insects. But of Him that was one of us, this is great and surprising indeed. For He raised Him up from the very lowest parts of the earth. If all the nations are as a drop, how small a portion then of that drop is a single man! Yet Him hath He made higher than all things, “not only in this world, but also in that which is to come.” Therefore powers there are whose names are to us unintelligible, and unknown.

“And He put all things in subjection under His feet.”

Not simply so set Him above them as to be honored above them, nor by way of comparison with them, but so that He should sit over them as His slaves. Amazing! Awful indeed are these things; every created power hath been made the slave of man by reason of God the Word dwelling in Him.39    Διὰ τὸν ἐνοικοῦντα Θεὸν Λόγον. The ‘inhabitation’ of the Word in our flesh, was a favorite form of speech with the Nestorians, who thereby insinuated that the Word dwelt in ‘a’ man, or denied Christ’s unity of person. Yet the phrase is strictly orthodox, as being derived from John i. 14, and is especially maintained by Cyril, the antagonist of Nestorius, in order to denote that God was in human ‘nature,’ vid. Cyril in Schol. 25. Theodor. Eran. ii. Ephræm. Antioch. apud Phot. 229. For it is possible for a man to be above others, without having others in subjection, but only as preferred before them. But here it is not so. No, “He put all things in subjection under His feet.” And not simply put them in subjection, but in the most abject subjection, that below which there can be none. Therefore he adds, “under His feet.”

“And gave Him to be Head over all things to the Church.”

Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. “Over all things,” he says. What is meant by “over all things?” He hath suffered neither Angel nor Archangel nor any other being to be above Him. But not only in this way hath He honored us, in exalting that which is of ourselves, but also in that He hath prepared the whole race in common to follow Him, to cling to Him, to accompany His train.

“Which is His body.”

In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body.

“The fulness of Him that filleth all in all” he says.

As though this were not sufficient to show the close connection and relationship, what does he add? “The fullness of Christ is the Church.” And rightly, for the complement of the head is the body, and the complement of the body is the head. Mark what great arrangement Paul observes, how he spares not a single word, that he may represent the glory of God. “The, complement,” he says, i.e., the head is, as it were, filled up by the body, because the body is composed and made up of all its several parts, and he introduces Him as having need of each single one and not only of all in common and together; for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united. Perceivest thou then the “riches of the glory of His inheritance? the exceeding greatness of His power towards them that believe? the hope of your calling?”

Moral. Let us reverence our Head, let us reflect of what a Head we are the body,—a Head, to whom all things are put in subjection. According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all. God “took not hold of Angels,” as he says in writing to the Hebrews, “but He took hold of the seed of Abraham.” (Heb. ii. 16.) He took hold of neither principality nor power, nor dominion, nor any other authority, but He took up our nature, and made it to sit on His right hand. And why do I say, hath made it sit? He hath made it His garment,40    ῾Ιμάτιον. Thus Cyril Alex. speaks of Christ as ‘clothed about’ with our nature. In Success. 2 p. 142. Vid. also Epiph. Ancor. §. 95. Augustine in Psalm 130. 10. This, as well as other theological terms, was abused by heretical disputants; as if it implied either that the manhood of Christ might be put off from His divine nature, or that it was a mere accidental and unsubstantial medium of manifesting it. and not only so, but hath put all things in subjection under His feet. How many sorts of death supposest thou? How many souls? ten thousand? yea, and ten thousand times told, but nothing equal to it wilt thou mention. Two things He hath done, the greatest things. He hath both Himself descended to the lowest depth of humiliation, and hath raised up man to the height of exaltation. He saved him by His blood. He spoke of the former first, how that He so greatly humbled Himself. He speaks now of what is stronger than that—a great thing, the crown of all. Surely, even had we been counted worthy of nothing, it were enough. Or, had we been counted worthy even of this honor, it were enough, without the slaying of the Son. But where there are the two, what power of language must it not transcend and surpass? The very resurrection is not great, when I reflect on these things. It is of Him that he says, “The God of our Lord Jesus Christ,” not of God the Word.

Let us feel awed at the closeness of our relation, let us dread lest any one should be cut off from this body, lest any one should fall from it, lest any one should appear unworthy of it. If any one were to place a diadem about our head, a crown of gold, should we not do every thing that we might seem worthy of the lifeless jewels? But now it is not a diadem that is about our head, but, what is far greater, Christ is made our very Head, and yet we pay no regard to it. Yet Angels reverence that Head, and Archangels, and all those powers above. And shall we, which are His body, be awed neither on the one account nor the other? And what then shall be our hope of salvation? Conceive to yourself the royal throne, conceive the excess of the honor. This, at least if we chose, might more avail to startle us, yea, even than hell itself. For, even though hell were not, that we having been honored with such an honor, should be found base and unworthy of it, what punishment, what vengeance must not this carry with it? Think near whom thy Head is seated, (this single consideration is amply sufficient for any purpose whatever,) on whose right hand He is placed, far above all principality, and power, and might. Yet is the body of this Head trampled on by the very devils. Nay, God forbid it should be thus; for were it thus, such a body could be His body no longer. Thy own head the more respectable of thy servants reverence, and dost thou subject thy body to be the sport of them that insult it? How sore punishment then shalt thou not deserve? If a man should bind the feet of the emperor with bonds and fetters, will he not be liable to the extremity of punishment? Dost thou expose the whole body to fierce monsters, and not shudder?

However, since our discourse is concerning the Lord’s body, come, and let us turn our thoughts to it, even that which was crucified, which was nailed, which is sacrificed.41    Θυομένου. If thou art the body of Christ, bear the Cross, for He bore it: bear spitting, bear buffetings, bear nails. Such was that Body; that Body “did no sin, neither was guile found in His mouth.” (1 Pet. ii. 22.) His hands did every thing for the benefit of them that needed, His mouth uttered not a word of those things which are not convenient. He heard them say, “Thou hast a devil,” and He answered nothing.

Further, our discourse is concerning this Body, and as many of us as partake of that Body and taste of that Blood, are partaking of that which is in no wise different from that Body, nor separate. Consider that we taste of that Body that sitteth above, that is adored by Angels, that is next to the Power that is incorruptible. Alas! how many ways to salvation are open to us! He hath made us His own body, He hath imparted to us His own body, and yet not one of these things turns us away from what is evil. Oh the darkness, the depth of the abyss, the apathy! “Set your mind,” saith he, “on the things that are above, where Christ is, seated on the right hand of God.” (Col. iii. 1.) And after all this, some set their affections upon money, or licentiousness, others are carried captive by their passions!

Do ye not see, that even in our own body, when any part is superfluous and useless, it is cut off, is cut away? It is of no use that it has belonged to the body, when it is mutilated, when it is mortified, when it is decayed, when it is detrimental to the rest. Let us not then be too confident, because we have been once made members of this body. If this body of ours, though but a natural body, nevertheless suffers amputation, what dreadful evil shall it not undergo, if the moral principle should fail? When the body partakes not of this natural food, when the pores are stopped up, then it mortifies; when the ducts are closed, then it is palsied. So is it with us also, when we stop our ears, our soul becomes palsied; when we partake not of the spiritual food, when, instead of corrupt bodily humors, evil dispositions impair us, all these things engender disease, dangerous disease, disease that wastes. And then there will be need of that fire, there will be need of that cutting asunder. For Christ cannot endure that we should enter into the bride-chamber with such a body as this. If He led away, and cast out the man that was clothed in filthy garments, what will He not do unto the man who attaches filth to the body; how will He not dispose of him?

I observe many partaking of Christ’s Body lightly and just as it happens, and rather from custom and form, than consideration and understanding. When, saith a man, the holy season of Lent sets in, whatever a man may be, he partakes of the mysteries, or, when the day of the Lord’s Epiphany42    This was the great festival of the Greek Church, being in remembrance of our Lord’s Baptism, and, as it would appear, of His birth inclusively. The festival of Christmas, which had been in use in the West from an earlier date, was introduced at Antioch A.D. 376, with much opposition. Chrysostom, A.D. 387, urges its due celebration in his Hom. de Beato Philogon, and Serm. in Diem Natal. J. C. comes. And yet it is not the Epiphany, nor is it Lent, that makes a fit time for approaching, but it is sincerity and purity of soul. With this, approach at all times; without it, never. “For as often,” (1 Cor. xi. 26.) saith he, “as ye do this, ye proclaim the Lord’s death,” i.e., “ye make a remembrance of the salvation that has been wrought for you, and of the benefits which I have bestowed.” Consider those who partook of the sacrifices under the old Covenant, how great abstinence did they practise? How did they not conduct themselves? What did they not perform? They were always purifying themselves. And dost thou, when thou drawest nigh to a sacrifice, at which the very Angels tremble, dost thou measure the matter by the revolutions of seasons? and how shalt thou present thyself before the judgment-seat of Christ, thou who presumest upon His body with polluted hands and lips? Thou wouldest not presume to kiss a king with an unclean mouth, and the King of heaven dost thou kiss with an unclean soul? It is an outrage. Tell me, wouldest thou choose to come to the Sacrifice with unwashen hands? No, I suppose, not. But thou wouldest rather choose not to come at all, than come with soiled hands. And then, thus scrupulous as thou art in this little matter, dost thou come with soiled soul, and thus dare to touch it? And yet the hands hold it but for a time, whereas into the soul it is dissolved entirely. What, do ye not see the holy vessels so thoroughly cleansed all over, so resplendent? Our souls ought to be purer than they, more holy, more brilliant. And why so? Because those vessels are made so for our sakes. They partake not of Him that is in them, they perceive Him not. But we do;—yes, verily. Now then, thou wouldest not choose to make use of a soiled vessel, and dost thou approach with a soiled soul? Observe the vast inconsistency of the thing. At the other times ye come not, no, not though often ye are clean; but at Easter, however flagrant an act ye may have committed, ye come. Oh! the force of custom and of prejudice! In vain is the daily Sacrifice,43    [On Chrysostom’s view of the eucharistic sacrifice, see Prolegomena, p. 21, note.—G.A.] in vain do we stand before the Altar; there is no one to partake. These things I am saying, not to induce you to partake any how, but that ye should render yourselves worthy to partake. Art thou not worthy of the Sacrifice, nor of the participation? If so, then neither art thou of the prayer. Thou hearest the herald,44    i.e. the Deacon, Αθανάσιος προστάξας διακόνῳ κηρύξαι εὐχὴν κ. τ. λ. Socr. Hist. ii. 11. id qu. ἀναγινώσκειν, Athan. de fug 24. standing, and saying, “As many as are in penitence, all pray.”45    Vid. Bingh. Antiqu. xiii. 2. and xiv. 5. [The text here seems to be corrupt, Field’s text is, “as many as are in penitence, all pray,” (δεήθητε πάντες) which is evidently inconsistent with the context. The text should probably be, “As many as are in penitence, depart; as many as are not in penitence, pray all.” So Field suggests in a note saying, Locus corruptus videtur, sic fortasse redintegrandus: ὅσοι ἐν μετανοί& 139· ἀπέλθετε, ὅσοιμὴ ἐν μετανόιᾳ δεήθητε πάντες.—G.A.] As many as do not partake, are in penitence. If thou art one of those that are in penitence, thou oughtest not to partake; for he that partakes not, is one of those that are in penitence. Why then does he say, “Depart, ye that are not qualified to pray,” whilst thou hast the effrontery to stand still? But no, thou art not of that number, thou art of the number of those who are qualified to partake, and yet art indifferent about it, and regardest the matter as nothing.

Look, I entreat: a royal table is set before you, Angels minister at that table, the King Himself is there, and dost thou stand gaping?46    Vid. Bingh. Antiqu. xv. 2. Are thy garments defiled, and yet dost thou make no account of it?—or are they clean? Then fall down and partake. Every day He cometh in to see the guests, and converseth with them all. Yes, at this moment is he speaking to your conscience; “Friends, how stand ye here, not having on a wedding garment?” He said not, Why didst thou sit down? no, before he sat down, He declared him to be unworthy, so much as to come in. He saith not, “Why didst thou sit down to meat,” but, “Why camest thou in?” And these are the words that He is at this very moment addressing to one and all of us that stand here with such shameless effrontery. For every one, that partaketh not of the mysteries, is standing here in shameless effrontery. It is for this reason, that they which are in sins are first of all put forth; for just as when a master is present at his table, it is not right that those servants who have offended him should be present, but they are sent out of the way: just so also here when the sacrifice is brought forth, and Christ, the Lord’s sheep, is sacrificed; when thou hearest the words, “Let us pray together,” when thou beholdest the curtains drawn up,47    ἀμφιθυρα, curtains before the choir or altar, vid. Chrysost. in Matt. Hom. 84. fin. where, however, it has not the ecclesiastical sense, Epiphan. Epist. 51. 9. apud Hieron, ed. Vallars. where the curtain had a figure of Christ or some Saint, (to which Epiphanius objects) vid. also Evagr. Hist. vi. 21. then imagine that the Heavens are let down from above, and that the Angels are descending!

As then it is not meet that any one of the uninitiated be present, so neither is it that one of them that are initiated, and yet at the same time defiled. Tell me, suppose any one were invited to a feast, and were to wash his hands, and sit down, and be all ready at the table, and after all refuse to partake; is he not insulting the man who invited him? were it not better for such an one never to have come at all? Now it is just in the same way that thou hast come here. Thou hast sung the Hymn48    The Angelic Hymn, Holy, Holy, Holy, vid. Chrysost. in 2 Cor. Hom. 18. Cyril. Hieros. Myst. v. 6. with the rest: thou hast declared thyself to be of the number of them that are Worthy, by not departing with them that are unworthy. Why stay, and yet not partake of the table? I am unworthy, thou wilt say. Then art thou also unworthy of that communion thou hast had in prayers. For it is not by means of the offerings only, but also by means of those canticles that the Spirit descendeth all around. Do we not see our own servants, first scouring the table with a sponge, and cleaning the house, and then setting out the entertainment? This is what is done by the prayers, by the cry of the herald. We scour the Church, as it were, with a sponge, that all things may be set out in a pure church, that there may be “neither spot nor wrinkle.” (Eph. v. 27.) Unworthy, indeed, both our eyes of these sights, and unworthy are our ears! “And if even a beast,” it is said, “touch the mountain, it shall be stoned.” (Ex. xix. 13.) Thus then they were not worthy so much as to set foot on it, and yet afterwards they both came near, and beheld where God had stood. And thou mayest, afterwards, come near, and behold: when, however, He is present, depart. Thou art no more allowed to be here than the Catechumen is. For it is not at all the same thing never to have reached the mysteries, and when thou hast reached them, to stumble at them and despise them, and to make thyself unworthy of this thing. One might enter upon more points, and those more awful still; not however to burden your understanding, these will suffice. They who are not brought to their right senses with these, certainly will not be with more.

That I may not then be the means of increasing your condemnation, I entreat you, not to forbear coming, but to render yourselves worthy both of being present, and of approaching. Tell me, were any king to give command and to say, “If any man does this, let him partake of my table;” say, would ye not do all ye could to be admitted? He hath invited us to heaven, to the table of the great and wonderful King, and do we shrink and hesitate, instead of hastening and running to it? And what then is our hope of salvation? We cannot lay the blame on our weakness; we cannot on our nature. It is indolence and nothing else that renders us unworthy.

So far have I spoken of myself. But may He that pricketh the heart, He that giveth the Spirit of compunction, pierce your hearts, and plant the seeds in the depth of them, that so through His fear ye may conceive, and bring forth the spirit of salvation, and come near with boldness. For, “thy children,” it is said, “are like olive plants round about thy table.” (Ps. cxxviii. 3.) O, then, let there be nothing old, nothing wild, nothing harsh. For of such sort are the young plants that are fit for fruit, for the beautiful fruit, fruit I mean of the olive-tree. And thriving they are, so as all to be round about the table, and come together here, not in vain or by chance, but with fear and reverence. For thus shall ye behold with boldness even Christ Himself in heaven, and shall be counted worthy of that heavenly kingdom, which may God grant we may all attain, in Jesus Christ, our Lord with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and for ages of ages. Amen.

ΟΜΙΛΙΑ Ιʹ. Διὰ τοῦτο κἀγὼ ἀκούσας τὴν καθ' ὑμᾶς πίστιν ἐν Χριστῷ Ἰησοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν, μνείαν ὑμῶν ποιούμενος ἐπὶ τῶν προσευχῶν μου, ἵνα Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ Πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ: πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν, εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, καὶ τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, ἢ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνά μεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἣν ἐνήργησεν ἐν τῷ Χριστῷ, ἐγείρας αὐτὸν ἐκ νεκρῶν. αʹ. Οὐδὲν ἦν ἴσον τῶν σπλάγχνων τῶν ἀποστολικῶν, οὐδὲν ὅμοιον τῆς συμπαθείας καὶ τῆς φιλοστοργίας ἐγένετο τῆς τοῦ μακαρίου Παύλου, ὃς πάσας αὐτοῦ τὰς εὐχὰς ὑπὲρ πόλεων ὁλοκλήρων ἐποιεῖτο καὶ δήμων. Καὶ πᾶσι τοῦτο γράφει, ὅτι Εὐχαριστῶ τῷ Θεῷ ὑπὲρ ὑμῶν, μνείαν ὑμῶν ποιούμενος ἐπὶ τῶν προσευχῶν μου. Ἐννοήσατε ὅσους εἶχεν ἐν τῇ διανοίᾳ, ὧν καὶ μνησθῆναι ἔργον ἦν: ὅσων ἐμέμνητο ἐν ταῖς εὐχαῖς, ὑπὲρ ἁπάντων εὐχαριστῶν τῷ Θεῷ, ὡς αὐτὸς τὰ μέγιστα εὐεργετούμενος. Διὰ τοῦτο, φησί: τουτέστι, διὰ τὸ μέλλον, καὶ τὰ ἀποκείμενα ἀγαθὰ τοῖς ὀρθῶς πιστεύουσι καὶ βιοῦσιν. Ἄξιον μὲν οὖν εὐχαριστεῖν τῷ Θεῷ καὶ ὑπὲρ πάντων τῶν ὑπηργμένων παρ' αὐτοῦ τῷ τῶν ἀνθρώπων γένει, καὶ πρὸ τούτου καὶ μετὰ ταῦτα: ἄξιον δὲ εὐχαριστεῖν αὐτῷ καὶ ὑπὲρ τῆς πίστεως τῶν πιστευόντων. Ἀκούσας, φησὶ, τὴν πίστιν τὴν καθ' ὑμᾶς διὰ τοῦ Χριστοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους. Πανταχοῦ συνάπτει καὶ συγκολλᾷ τὴν πίστιν καὶ τὴν ἀγάπην, θαυμαστήν τινα ξυνωρίδα. Οὐ τοὺς ἐπιχωρίους φησὶ μόνον, ἀλλὰ καὶ πάντας. Οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ὑμῶν ποιούμενος ἐπὶ τῶν προσευχῶν μου. Τί δέῃ, καὶ τί παρακαλεῖς; Ἵνα ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ Πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως. Δύο ἀξιοῖ αὐτοὺς μαθεῖν, ὡς χρὴ μαθεῖν, ἐπὶ τίσιν ἐκλήθησαν, καὶ πῶς ἀπηλλάγησαν τῶν προτέρων. Φησὶ δὲ αὐτὸς αὐτὰ τρία εἶναι. Πῶς οὖν ἐστι τρία; Περὶ τῶν μελλόντων ἂν μάθωμεν. Ἀπὸ μὲν γὰρ τῶν ἀποκειμένων ἀγαθῶν τὸν ἄῤῥητον καὶ ὑπερφυῆ πλοῦτον αὐτοῦ εἰσόμεθα: ἀπὸ δὲ τοῦ μαθεῖν τίνες ὄντες πῶς ἐπιστεύσαμεν, τὴν δύναμιν αὐτοῦ καὶ τὴν αὐθεντίαν τῷ τοὺς ἐπὶ τοσούτῳ χρόνῳ ἀλλοτριωθέντας ἐπιστρέψαι. Τὸ γὰρ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστί. Ἀπὸ γὰρ τῆς αὐτῆς δυνάμεως, ἀφ' ἧς τὸν Χριστὸν ἤγειρε, καὶ ἡμᾶς εἵλκυσε πρὸς ἑαυτόν. Καὶ οὐ μέχρι τῆς ἀναστάσεως ἡ δύναμις, ἀλλὰ καὶ πολλῷ πλέον. Καὶ ἐκάθισεν ἐν δεξιᾷ αὐτοῦ, ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου: καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ Ἐκκλησίᾳ, ἥτις ἐστὶ τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου. Μεγάλων ὄντως μυστηρίων καὶ ἀποῤῥήτων ἡμᾶς ἐποίησε κοινωνούς. Καὶ ταῦτα ἄλλως οὐκ ἔνι μαθεῖν, ἢ Πνεύματος μετέχοντας ἁγίου, καὶ πολλῆς ἀπολαύοντας χάριτος. Διὰ τοῦτο καὶ Παῦλος οὕτως εὔχεται: Ὁ Πατὴρ τῆς δόξης, φησί: τουτέστιν, ὁ μεγάλα ἡμῖν δεδωκὼς ἀγαθά. Ἀπὸ γὰρ τῶν ὑποκειμένων ἀεὶ αὐτὸν καλεῖ, ὡς ὅταν λέγῃ: Ὁ Πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παρακλήσεως: καὶ πάλιν ὁ προφήτης, Κύριος ἰσχύς μου, καὶ βοήθειά μου. Ὁ Πατὴρ τῆς δόξης. Οὐκ ἔχει ἐπ' ὀνόματος αὐτὰ παραστῆσαι, καὶ πανταχοῦ δόξαν καλεῖ, ὅπερ πάσης ἐστὶ λαμπρότητος παρ' ἡμῖν ὄνομα καὶ προσηγορία. Ἰδοὺ τῆς δόξης, φησὶ, Πατὴρ, τοῦ δὲ Χριστοῦ Θεός. Τί οὖν; ἐλάττων τῆς δόξης ὁ Υἱός; Ἀλλ' οὐδεὶς, οὐδ' ἂν μαινόμενος, εἴποι τοῦτο. Δῴη ὑμῖν, τουτέστιν, ἐπᾶραι τὴν διάνοιαν ὑμῶν καὶ ἀναπτερῶσαι. Οὐ γὰρ ἔστιν ἄλλως ταῦτα μαθεῖν. Ψυχικὸς γὰρ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος: μωρία γὰρ αὐτῷ ἐστιν. Ἄρα πνευματικῆς δεῖ σοφίας, ἵνα τὰ πνευματικὰ νοήσωμεν, ἵνα τὰ κρυπτόμενα ἴδωμεν: αὐτὸ τὰ πάντα ἀποκαλύπτει, μυστήρια μέλλει διηγεῖσθαι Θεοῦ. Τῶν δὲ μυστηρίων τοῦ Θεοῦ τὴν γνῶσιν τὸ Πνεῦμα οἶδε μόνον, τὸ καὶ τὰ βάθη αὐτοῦ ἐρευνῶν: οὐκ ἄγγελος, οὐκ ἀρχάγγελος, οὐκ ἄλλη τις κτιστὴ δύναμις δῴη, τουτέστι, χάρισμα ὑμῖν παράσχοι. Εἰ δὲ ἀποκαλύψεως τοῦτό ἐστι, περιττὴ λοιπὸν τῶν λογισμῶν ἡ εὕρεσις. Ὁ γὰρ τὸν Θεὸν μαθὼν, καὶ τὸν Θεὸν γνοὺς, οὐκέτι περὶ οὐδενὸς ἀμφισβητήσει: οὐκ ἐρεῖ: Τόδε ἀδύνατον, καὶ τόδε δυνατόν: καὶ, Πῶς τόδε ἐγένετο; Ἂν τὸν Θεὸν μάθωμεν, ὡς εἰδέναι χρὴ, ἂν τὸν Θεὸν μάθωμεν παρ' οὗ μαθεῖν δεῖ, παρ' αὐτοῦ τοῦ Πνεύματος, οὐκέτι περὶ οὐδενὸς ἀμφισβητήσομεν. Διὰ τοῦτό φησιν: Ἐν ἐπιγνώσει αὐτοῦ πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν. Ὁ μαθὼν τί ἐστι Θεὸς, οὐχ ὑπὲρ τῶν ἐπαγγελιῶν ἀμφισβητήσει, οὐχ ὑπὲρ τῶν ἤδη γενομένων ἀπιστήσει. Εὔχεται μὲν οὖν δοθῆναι αὐτοῖς πνεῦμα σοφίας καὶ ἀποκαλύψεως: πλὴν καὶ αὐτὸς ἀπὸ λογισμῶν, ὅσα δύναται, κατασκευάζει, καὶ ἀπὸ τῶν ἤδη ὑπαρξάντων. Ἐπειδὴ γὰρ τὰ μὲν ἤδη γενόμενα ἔμελλε λέγειν, τὰ δὲ οὔπω συμβάντα, ἀπὸ τῶν γενομένων τὰ μὴ γενόμενα πιστοῦται. Οἷόν τι λέγω: Εἰς τὸ εἰδέναι ὑμᾶς, φησὶ, τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ. Ἔτι ἄδηλός ἐστι, φησὶν, ἀλλ' οὐ τοῖς πιστοῖς. Καὶ τίς ὁ πλοῦτος τῆς δόξης αὐτοῦ τῆς κληρονομίας ἐν τοῖς ἁγίοις. Ἔτι καὶ τοῦτο ἄδηλον. Τί δὲ δῆλον; Ὅτι ἐπιστεύσαμεν, ἀπὸ τῆς δυνάμεως τῆς αὐτοῦ ὅτι ἤγειρε τὸν Χριστόν: τοῦ γὰρ ἀναστῆσαι νεκρὸν πολλῷ θαυμασιώτερον τὸ πεῖσαι ψυχάς. Καὶ πῶς; Ἐγὼ τοῦτο πειράσομαι ποιῆσαι φανερόν: ἄκουε γάρ: Εἶπεν ὁ Χριστὸς τῷ τεθνεῶτι, Λάζαρε, δεῦρο ἔξω, καὶ εὐθέως ὑπήκουσεν: εἶπεν ὁ Πέτρος Ταβιθᾷ, Ἀνάστηθι, καὶ οὐκ ἀντεῖπεν. Ἐρεῖ αὐτὸς ἐν τῇ τελευταίᾳ ἡμέρᾳ, καὶ πάντες ἀναστήσονται, καὶ μετὰ τοσούτου τάχους, ὡς τοὺς ἔτι ζῶντας μὴ φθάσαι τοὺς κοιμηθέντας, ὡς ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ πάντα γενέσθαι καὶ συνδραμεῖν. βʹ. Ἐπὶ δὲ τοῦ πιστεῦσαι, οὐχ οὕτως: ἀλλὰ πῶς; Ἄκουε αὐτοῦ πάλιν λέγοντος: Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα ὑμῶν, καὶ οὐκ ἠθελήσατε! Ὁρᾷς ὅτι τοῦτο δυσκολώτερον; Ὥστε ἀπὸ τούτου τὸ πᾶν κατασκευάζει. Πολλῷ γάρ ἐστι λογισμοῖς ἀνθρωπίνοις δυσκολώτερον προαίρεσιν πεῖσαι τοῦ φύσιν ἐργάσασθαι. Τὸ δὲ αἴτιον, ἐπειδὴ αὐτὸς οὕτω βούλεται ἑκόντας ἡμᾶς γενέσθαι ἀγαθούς. Οὕτως εἰκότως εἶπε: Τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας. Ὅτε γὰρ προφῆται οὐδὲν ἤνυσαν, ὅτε ἄγγελοι καὶ ἀρχάγγελοι, ὅτε πᾶσα κτίσις ἡ ὁρατὴ, καὶ ἀόρατος, ὁρατὴ μὲν εἰς μέσον προκειμένη, καὶ μὴ ἰσχύουσα χειραγωγῆσαι, ἀόρατος δὲ πολλὴ, ᾠκονόμησε τὴν αὐτοῦ παρουσίαν τότε, δεικνὺς ὅτι θείας ἔχρῃζε τὸ πρᾶγμα δυνάμεως. Πλοῦτον δόξης. Τουτέστι, ἄφατον δόξαν. Ποῖος γὰρ λόγος τὴν δόξαν ἐκείνην παραστῆσαι δυνήσεται, ἧς οἱ ἅγιοι τότε μεθέξουσιν; Οὐδείς: ἀλλὰ χάριτος ὄντως δεῖ πρὸς τὸ τὴν διάνοιαν μαθεῖν καὶ ὅλως ἀκτῖνα μικρὰν γοῦν τινα δέξασθαι. Τινὰ μὲν γὰρ ᾔδεσαν καὶ πρότερον, ἐβούλετο δὲ νῦν πλέον αὐτοὺς μαθεῖν καὶ σαφέστερον γνῶναι. Ὁρᾷς ὅσα εἰργάσατο; Ἤγειρε τὸν Χριστόν: μικρὸν τοῦτο; Ἀλλ' ὅρα καὶ πάλιν: Ἐκάθισεν ἐν δεξιᾷ αὐτοῦ: ἄρα τίς λόγος τοῦτο παραστῆσαι δυνήσεται; Τὸν ἀπὸ τῆς γῆς, τὸν τῶν ἰχθύων ἀφωνότερον, τὸν παίγνιον τῶν δαιμόνων γενόμενον, εἰς ὕψος εὐθέως ἀνήγαγεν. Ὄντως ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ. Καὶ θέα ποῦ ἀνήγαγεν: Ἐν τοῖς ἐπουρανίοις πάσης κτιστῆς φύσεως ἀνώτερον ἐποίησεν, ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας. Ὑπεράνω πάσης ἀρχῆς, φησίν. Ὄντως πνεύματος χρεία, διανοίας σοφῆς ἐν τῇ ἐπιγνώσει αὐτοῦ: ὄντως ἀποκαλύψεως χρεία. Ἐννόησον ὅσον ἐστὶν ἀνθρώπου καὶ Θεοῦ φύσεως τὸ μέσον: ἀπὸ ταύτης τῆς εὐτελείας εἰς ἐκείνην αὐτὸν ἀνήγαγε τὴν τιμήν: οὐχ ἕνα βαθμὸν ὑπερέβη καὶ δεύτερον καὶ τρίτον. Βαβαί! οὐχ ἁπλῶς εἶπεν, Ἄνω, ἀλλ', Ὑπεράνω. Τῶν γὰρ ἄνω δυνάμεων ἀνώτερός ἐστιν ὁ Θεός. Ὥστε ἐκεῖ αὐτὸν ἀνήγαγε, τὸν ἐξ ἡμῶν, ἀπὸ τῆς ἐσχάτης νύσσης εἰς τὴν ἐσχάτην ἤγαγεν ἀρχὴν, μεθ' ἣν οὐκ ἔστιν ἑτέρα τιμή. Πάσης ἀρχῆς, φησίν: οὐ τῆς μὲν, τῆς δὲ οὒ, ἀλλὰ, Πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος, καὶ παντὸς ὀνόματος ὀνομαζομένου, εἴ τί ἐστιν ἐν τῷ οὐρανῷ, πάντων ἀνώτερος γέγονε. Τοῦτο περὶ τοῦ ἐκ νεκρῶν ἐγερθέντος: ὅπερ ἄξιον θαυμάσαι. Περὶ γὰρ τοῦ Θεοῦ Λόγου οὐδαμῶς. Ὅπερ γάρ εἰσι κώνωπες πρὸς ἀνθρώπους, τοῦτο πᾶσα ἡ κτίσις πρὸς τὸν Θεόν. Καὶ τί λέγω, κώνωπες; εἰ πάντες ἄνθρωποι ὡς σίελος λογισθήσονται, καὶ ὡς ῥοπὴ ζυγοῦ ἐλογίσθησαν, θὲς τὰς ἀοράτους δυνάμεις ὡς κώνωπας. Οὐ τοίνυν περὶ τοῦ Θεοῦ Λόγου οὕτως εἶπεν, ἀλλὰ περὶ τοῦ ἐξ ἡμῶν: τοῦτο μέγα ὄντως καὶ θαυμαστόν. Ἀπὸ γὰρ τῶν κατωτάτων τῆς γῆς αὐτὸν ἀνήγαγεν. Εἰ πάντα τὰ ἔθνη ὡς σταγὼν, εἷς ἄνθρωπος πόσον ἄρα μέρος τῆς σταγόνος; Ἀλλὰ τοῦτον πάντων ἀνώτερον ἐποίησεν, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Ἄρα ἐστὶ δυνάμεών τινων ὀνόματα ἡμῖν ἄσημα, καὶ οὐ γνωριζόμενα. Καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. Οὐχ ἁπλῶς ἀνώτερον ἐποίησεν, ὡς προτιμᾶσθαι αὐτῶν, οὐδὲ κατὰ σύγκρισιν, ἀλλ' ὡς δούλων προκαθῆσθαι. Βαβαὶ, φρικτὰ ὄντως τὰ πράγματα! ἀνθρώπου γέγονε δούλη πᾶσα ἡ κτιστὴ δύναμις διὰ τὸν ἐνοικοῦντα Θεὸν Λόγον. Ἔστι γάρ τινα ἐπάνω εἶναι οὐκ ἔχοντα ὑπακούοντας, ἀλλὰ προτιμώμενον: ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ: καὶ οὐχ ἁπλῶς ὑπέταξεν, ἀλλὰ τὴν ἐσχάτην ὑποταγὴν, καὶ μεθ' ἣν ἑτέρα οὐκ ἔστι. Διὰ τοῦτο εἶπεν: Ὑπὸ τοὺς πόδας. Καὶ αὐτὸν ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ Ἐκκλησίᾳ. Βαβαὶ, ποῦ πάλιν καὶ τὴν Ἐκκλησίαν ἀνήγαγεν! Ὥσπερ διά τινος ἕλκων μηχανῆς, εἰς ὕψος αὐτὴν ἀνήγαγε μέγα, καὶ αὐτὴν ἐκάθισεν εἰς ἐκεῖνον τὸν θρόνον. Ἔνθα γὰρ ἡ κεφαλὴ, ἐκεῖ καὶ τὸ σῶμα: οὐδενὶ γὰρ μέσῳ διείργεται ἡ κεφαλὴ, καὶ τὸ σῶμα: εἰ γὰρ διείργετο, οὐκ ἂν εἴη σῶμα, οὐκ ἂν εἴη κεφαλή. Ὑπὲρ πάντα, φησί. Τί ἐστιν, Ὑπὲρ πάντα; Ἢ τὸν ὄντα ὑπὲρ πάντα τὰ ὁρώμενα καὶ τὰ νοούμενα Χριστόν: ἢ ὑπὲρ πάντα τὰ ἀγαθὰ τοῦτο πεποίηκε, τὸ τὸν Υἱὸν δοῦναι κεφαλήν. Οὐκ ἄγγελον, οὐκ ἀρχάγγελον, οὐκ ἄλλον οὐδένα ἀφῆκεν ἀνώτερον. Οὐ ταύτῃ δὲ μόνον ἡμᾶς ἐτίμησε, τὸ ἐξ ἡμῶν ἀναγαγὼν, ἀλλ' ὅτι καὶ τὸ κοινὸν γένος ἅπαν ἐκείνῳ ἕπεσθαι παρεσκεύασεν, ἐκείνου ἔχεσθαι, ἐκείνῳ ἀκολουθεῖν. Ἥτις ἐστὶ τὸ σῶμα αὐτοῦ. Ἵνα γὰρ μὴ, ἀκούσας κεφαλὴν, τὴν ἀρχὴν μόνον νομίσῃς, ἀλλὰ καὶ τὴν βεβαιότητα, μηδ' ὡς ἄρχοντα μόνον, ἀλλ' ὡς σώματος ἴδῃς κεφαλὴν, Τὸ πλήρωμα, φησὶν, τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου. Ὡς οὐκ ἀρκοῦντος τούτου δεῖξαι τὴν συγγένειαν καὶ τὴν ἐγγύτητα, τί φησι; Τὸ πλήρωμα τοῦ Χριστοῦ ἡ Ἐκκλησία. Καὶ γὰρ πλήρωμα κεφαλῆς σῶμα, καὶ πλήρωμα σώματος κεφαλή. Ὅρα πόσῃ τάξει κέχρηται Παῦλος, πῶς οὐδενὸς φείδεται ῥήματος, ὥστε παραστῆσαι τοῦ Θεοῦ τὴν δόξαν. Πλήρωμα, φησί: τουτέστιν, οἷον κεφαλὴ πληροῦται παρὰ τοῦ σώματος: διὰ γὰρ πάντων μερῶν τὸ σῶμα συνέστηκε, καὶ ἑνὸς ἑκάστου χρῄζει. Ὅρα πῶς αὐτὸν κοινῇ πάντων χρῄζοντα εἰσάγει. Ἂν γὰρ μὴ ὦμεν πολλοὶ, καὶ ὁ μὲν χεὶρ, ὁ δὲ ποῦς, ὁ δὲ ἄλλο τι μέρος, οὐ πληροῦται ὅλον τὸ σῶμα. Διὰ πάντων οὖν πληροῦται τὸ σῶμα αὐτοῦ. Τότε πληροῦται ἡ κεφαλὴ, τότε τέλειον σῶμα γίνεται, ὅταν ὁμοῦ πάντες ὦμεν συνημμένοι καὶ συγκεκολλημένοι. γʹ. Εἶδες πλοῦτον δόξης κληρονομίας; εἶδες ὑπερβάλλον μέγεθος δυνάμεως εἰς τοὺς πιστεύοντας; εἶδες ἐλπίδα κλήσεως; Αἰδεσθῶμεν ἡμῶν τὴν κεφαλὴν, ἐννοήσωμεν τίνος ἐσμὲν σῶμα κεφαλῆς, ᾗ πάντα ὑποτέτακται. Καὶ τῶν ἀγγέλων κατὰ τοῦτο τὸ ὑπόδειγμα βελτίους ἡμᾶς εἶναι χρὴ, καὶ τῶν ἀρχαγγέλων μείζους, ὡς πάντων αὐτῶν προτετιμημένους. Οὐκ ἀγγέλων ἐπελάβετο ὁ Θεὸς, καθὼς γράφων Ἑβραίοις φησὶν, ἀλλὰ σπέρματος Ἀβραάμ: οὐκ ἀρχῆς οὐδὲ ἐξουσίας οὐδὲ κυριότητος οὐδὲ ἄλλης οὐδεμιᾶς δυνάμεως: ἀλλὰ τὴν ἡμετέραν φύσιν ἀνέλαβε, καὶ ἐκάθισεν ἄνω. Καὶ τί λέγω, ἐκάθισεν; ἱμάτιον αὐτοῦ ἐποίησεν, καὶ οὐχ ἁπλῶς, ἀλλ' ὑπὸ τοὺς πόδας αὐτοῦ πάντα ὑπέταξε. Πόσους βούλει θεῖναι θανάτους; πόσας ψυχάς; μυρίους καὶ πολλαπλασίους; Ἀλλ' οὐδὲν ἴσον ἐρεῖς. Δύο γὰρ τὰ μέγιστα πεποίηκεν, αὐτός τε εἰς ἔσχατον ταπεινότητος ἦλθε, καὶ τὸν ἄνθρωπον εἰς μέγα ὑψηλότητος ἀνήγαγε. Εἶπεν ἐκεῖνο πρῶτον, ὅτι ἑαυτὸν ἐταπείνωσε τοσοῦτον: λέγει τὸ τούτου ὑψηλότερον νῦν, τὸ μέγα ὄντως καὶ τὸ κεφάλαιον. Καίτοι εἰ καὶ μηδενὸς ἠξιώθημεν, ἤρκει: ἢ καὶ τούτου εἰ ἠξιώθημεν, χωρὶς τοῦ σφάξαι ἤρκει: ὅταν δὲ τὰ δύο ᾖ, τίνα οὐκ ἂν ὑπερβολὴν λόγου νικήσειε καὶ ὑπερβαίη; Οὐ μέγα ἡ ἀνάστασις, ὅταν ταῦτα λογίσωμαι. Περὶ τούτου φησίν: Ὁ Θεὸς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, οὐ περὶ τοῦ Θεοῦ Λόγου. Αἰδεσθῶμεν τὴν ἐγγύτητα τῆς συγγενείας, φοβηθῶμεν μή τις ἀποκοπῇ τοῦ σώματος τούτου, μή τις ἐκπέσῃ, μή τις ἀνάξιος φανῇ. Εἰ διάδημά τις ἡμῶν περιέθηκε τῇ κεφαλῇ, στέφανον χρυσοῦν, ἆρα οὐκ ἂν πάντα ἐπράξαμεν, ὥστε τῶν ἀψύχων λίθων ὀφθῆναι ἄξιοι; Νῦν δὲ οὐ διάδημα ἡμῶν περίκειται τῇ κεφαλῇ, ἀλλὰ κεφαλὴ ἡμῶν γέγονεν ὁ Χριστὸς, ὅπερ ἐστὶ μεῖζον, καὶ οὐδένα λόγον ποιούμεθα. Ἀλλ' ἄγγελοι μὲν αὐτὴν αἰδοῦνται καὶ ἀρχάγγελοι καὶ πᾶσαι ἐκεῖναι αἱ δυνάμεις: ἡμεῖς δὲ, οἱ σῶμα αὐτοῦ ὄντες, οὔτε διὰ τοῦτο, οὔτε δι' ἐκεῖνο αἰδεσθησόμεθα; καὶ τίς ἡμῖν ἔσται σωτηρίας ἐλπίς; Ἐννόει τὸν θρόνον τὸν βασιλικὸν, ἐννόει τῆς τιμῆς τὴν ὑπερβολήν: τοῦτο καὶ γεέννης, εἴ γε βουλοίμεθα, μᾶλλον ἡμᾶς φοβῆσαι δυνήσεται. Εἰ γὰρ μὴ γέεννα ἦν, τὸ τιμηθέντας τοσαύτην τιμὴν, ἀναξίους εὑρεθῆναι καὶ κακοὺς, τίνα οὐκ ἂν ἔχοι κόλασιν, τίνα τιμωρίαν; Ἐννόησον τίνος ἐγγὺς ἡ κεφαλή σου κάθηται: τοῦτο μόνον καὶ ἀπόχρη πρὸς πᾶν ὁτιοῦν: τίνος ἐν δεξιᾷ ἵδρυται. Ἀλλ' αὕτη μὲν ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως: τὸ δὲ ταύτης σῶμα καὶ ὑπὸ δαιμόνων πατεῖται; Ἀλλὰ μὴ γένοιτο: εἰ γὰρ γένοιτο, οὐκ ἂν εἴη τὸ τοιοῦτον σῶμα λοιπόν. Τὴν κεφαλήν σου καὶ οἱ εὐδοκιμοῦντες τῶν δούλων πεφρίκασι, καὶ τὸ σῶμα τοῖς προσκεκρουκόσιν ὑποβάλλεις; καὶ πόσης οὐκ ἔσῃ κολάσεως ἄξιος; Εἴ τις τοὺς πόδας τοῦ βασιλέως κλοιοῖς περιβάλοι καὶ πέδαις, ἆρα οὐχὶ τῆς ἐσχάτης δίκης ὑπεύθυνος ἔσται; Σὺ ὅλον τὸ σῶμα θηρίοις παραβάλλεις χαλεποῖς, καὶ οὐ φρίττεις; Ἀλλ' ἐπειδὴ περὶ σώματος Κυριακοῦ ὁ λόγος, φέρε, καὶ περὶ ἐκείνου μνημονεύσωμεν, τοῦ σταυρωθέντος, τοῦ προσηλωθέντος, τοῦ θυομένου. Εἰ σῶμα εἶ τοῦ Χριστοῦ, φέρε τὸν σταυρόν: καὶ γὰρ ἐκεῖνος ἤνεγκε: φέρε ἐμπτύσματα, φέρε ῥαπίσματα, φέρε ἥλους. Τοιοῦτον ἐκεῖνο τὸ σῶμα ἦν. Τὸ σῶμα ἐκεῖνο ἀναμάρτητον ἦν: Ἁμαρτίαν γὰρ, φησὶν, οὐκ ἐποίησεν, οὐδὲ δόλος ἐν τῷ στόματι αὐτοῦ εὑρέθη: αἱ χεῖρες αὐτοῦ πρὸς εὐεργεσίαν ἅπαντα ἔπραττον τῶν δεομένων: οὐδὲν τὸ στόμα ἐξέβαλε τῶν οὐ προσηκόντων: Δαιμόνιον ἔχεις, ἤκουσε, καὶ οὐδὲν ἀντεῖπεν. Ἐπεὶ δὲ περὶ σώματος ἡμῖν ὁ λόγος, ὅσοι μετέχομεν τοῦ σώματος, ὅσοι τοῦ αἵματος ἀπογευόμεθα τούτου, ἐννοεῖτε ὅτι τοῦ μηδὲν ἐκείνου διαφέροντος οὐδὲ διεστῶτος μετέχομεν πρὸς μετοχὴν, ὅτι ἐκείνου τοῦ ἄνω καθημένου, τοῦ προσκυνουμένου παρὰ ἀγγέλων, τοῦ τῆς ἀκηράτου δυνάμεως ἐγγὺς, τούτου ἀπογευόμεθα. Οἴμοι, πόσαι πρὸς σωτηρίαν ἡμῖν ὁδοί! Σῶμα ἡμᾶς ἑαυτοῦ ἐποίησε, σῶμα ἡμῖν τὸ ἑαυτοῦ μετέδωκε, καὶ οὐδὲν τούτων ἡμᾶς ἀποτρέπει τῶν κακῶν. Ὢ τοῦ σκότους, καὶ τοῦ βυθοῦ τοῦ πολλοῦ! ὢ τῆς ἀναλγησίας! Τὰ ἄνω, φησὶ, φρονεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος: καὶ μετὰ ταῦτα χρημάτων φροντίζουσί τινες, ἕτεροι ὑπὸ τῶν παθῶν ἁλίσκονται. δʹ. Οὐχ ὁρᾶτε, ὅτι καὶ ἐν τῷ σώματι τῷ ἡμετέρῳ, ὅσα μὲν ἂν ᾖ περιττὰ καὶ ἄχρηστα, ἀποτέμνεται, περικόπτεται; καὶ οὐδὲν κέρδος, ὅτι γέγονε τοῦ σώματος, ὅταν πεπηρωμένον ᾖ, ὅταν νενεκρωμένον, ὅταν σεσηπὸς, ὅταν καὶ τῷ λοιπῷ λυμαίνηται; Μὴ τοίνυν θαῤῥῶμεν, ὅτι γεγόναμεν ἅπαξ τοῦ σώματος. Εἰ δὲ τὸ σῶμα τοῦτο φυσικὸν ὂν, ὅμως ἀποτέμνεται, τὰ τῆς προαιρέσεως ἂν μὴ μένῃ, τί οὐ πείσεται δεινόν; Ὅταν μὴ μετέχῃ τῆς τροφῆς ταύτης τὸ σῶμα, ὅταν οἱ πόροι ἐμφραγῶσι, τότε νεκροῦται: ὅταν οἱ ὀχετοὶ, τότε πηροῦται. Οὕτω καὶ ἡμεῖς ὅταν ἀποφράξωμεν τὰς ἀκοὰς, πηροῦται ἡμῶν ἡ ψυχή: ὅταν μὴ μετέχωμεν τῆς πνευματικῆς τροφῆς, ὅταν πονηρίαι τινὲς ἀντὶ χυμῶν διεφθαρμένων ἡμᾶς λυμαίνωνται, πάντα ταῦτα τίκτει τὴν νόσον χαλεπὴν, νόσον τηκεδόνα ἐργαζομένην: καὶ δεήσεται τοῦ πυρὸς ἐκείνου λοιπὸν, δεήσεται τοῦ διχοτομηθῆναι Οὐ γὰρ ἀνέχεται μετὰ τοιούτου σώματος εἰσελθεῖν εἰς τὸν νυμφῶνα ὁ Χριστός. Εἰ τὸν ἱμάτια ῥυπαρὰ ἐνδεδυμένον ἀπήγαγε καὶ ἐξέβαλε, τὸν τῷ σώματι ῥύπον προστιθέντα τί οὐκ ἐργάσεται; τί οὐ διαθήσει; Πολλοὺς ὁρῶ τοὺς σώματος τοῦ Χριστοῦ μετέχοντας ἁπλῶς καὶ ὡς ἔτυχε, καὶ συνηθείᾳ μᾶλλον καὶ νόμῳ, ἢ λογισμῷ καὶ διανοίᾳ. Ἂν ἐπιστῇ, φησὶν, ὁ τῆς ἁγίας Τεσσαρακοστῆς καιρὸς, οἷος ἐὰν ᾖ τις, μετέχει τῶν μυστηρίων, ἂν ἐπιστῇ ἡ τῶν Ἐπιφανίων ἡμέρα. Καίτοι καιρὸς οὐ τοῦτο προσόδου: οὐ γὰρ Ἐπιφάνια, οὐδὲ Τεσσαρακοστὴ ποιεῖ ἀξίους τοῦ προσιέναι, ἀλλὰ ψυχῆς εἰλικρίνεια καὶ καθαρότης. Μετὰ ταύτης ἀεὶ πρόσιθι, χωρὶς ταύτης μηδέποτε. Ὁσάκις γὰρ, φησὶ, τοῦτο ποιεῖτε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε: τουτέστιν, Ὑπόμνησιν ποιεῖτε τῆς σωτηρίας τῆς ὑπὲρ ὑμῶν, τῆς εὐεργεσίας τῆς ἐμῆς. Ἐννόησον, οἱ τῆς θυσίας μετέχοντες τῆς παλαιᾶς πόσῃ ἐκέχρηντο τῇ φειδοῖ. Τί γὰρ οὐκ ἔπραττον; τί δὲ οὐκ ἐποίουν; Πάντοτε ἐκαθαίροντο: σὺ δὲ θυσίᾳ προσιὼν ἣν καὶ ἄγγελοι φρίττουσι, καιρῶν περιόδοις τὸ πρᾶγμα ὁρίζεις; καὶ πῶς παραστήσῃ τῷ βήματι τοῦ Χριστοῦ, μιαραῖς χερσὶ καὶ χείλεσι κατατολμῶν αὐτοῦ τοῦ σώματος; Καὶ βασιλέα μὲν οὐκ ἂν ἕλοιο καταφιλῆσαι, ὀδωδότος σου τοῦ στόματος: τὸν δὲ Βασιλέα τοῦ οὐρανοῦ ψυχῇ καταφιλεῖς ὀδωδυίᾳ; Ὕβρις τὸ πρᾶγμά ἐστιν. Εἰπέ μοι, ἆρα ἂν ἕλοιο χερσὶν ἀνίπτοις τῇ θυσίᾳ προσελθεῖν; Οὐκ ἔγωγε οἶμαι: ἀλλ' ἐθέλοις ἂν μηδὲ ὅλως προσελθεῖν, ἢ ῥυπαραῖς χερσίν. Εἶτα ἐν τῷ μικρῷ οὕτως ὢν εὐλαβὴς, ψυχὴν ἔχων ῥυπαρὰν προσέρχῃ, καὶ ἅπτεσθαι τολμᾷς; Καίτοι ὑπὸ μὲν τῶν χειρῶν πρὸς καιρὸν κατέχεται, εἰς δὲ ἐκείνην ὁλόκληρος ἀναλύεται. Τί δέ; οὐχ ὁρᾷς τὰ σκεύη οὕτω περικλυζόμενα; οὕτως ἀπολάμποντα; Τούτων καθαρωτέρας ἡμῖν εἶναι δεῖ τὰς ψυχὰς, τούτων ἁγιωτέρας καὶ λαμπροτέρας. Τί δήποτε; Ὅτι ἐκεῖνα δι' ἡμᾶς τοιαῦτα γίνεται. Ἐκεῖνα οὐ μετέχει τοῦ ἐνόντος, οὐκ αἰσθάνεται: ἡμεῖς δὲ, ναί. Νῦν δὲ ῥυπαρῷ μὲν οὐκ ἂν ἕλοιο χρήσασθαι σκεύει, ῥυπαρᾷ δὲ ψυχῇ προσέρχῃ; Πολλὴν ὁρῶ τοῦ πράγματος τὴν ἀνωμαλίαν. Ἐν μὲν τοῖς ἄλλοις καιροῖς οὐδὲ καθαροὶ πολλάκις ὄντες προσέρχεσθε, ἐν δὲ τῷ Πάσχα, κἂν ᾖ τι τετολμημένον ὑμῖν, πρόσιτε. Ὢ τῆς συνηθείας! ὢ τῆς προλήψεως! εἰκῆ θυσία καθημερινὴ, εἰκῆ παρεστήκαμεν τῷ θυσιαστηρίῳ, οὐδεὶς ὁ μετέχων. Ταῦτα οὐχ ἵνα ἁπλῶς μετέχητε, λέγω, ἀλλ' ἵνα ἀξίους ἑαυτοὺς κατασκευάζητε. Οὐκ εἶ τῆς θυσίας ἄξιος, οὐδὲ τῆς μεταλήψεως; Οὐκοῦν οὐδὲ τῆς εὐχῆς. Ἀκούεις ἑστῶτος τοῦ κήρυκος, καὶ λέγοντος: Ὅσοι ἐν μετανοίᾳ, ἀπέλθετε πάντες. Ὅσοι μὴ μετέχουσιν, ἐν μετανοίᾳ εἰσίν. Εἰ τῶν ἐν μετανοίᾳ εἶ, μετασχεῖν οὐκ ὀφείλεις: ὁ γὰρ μὴ μετέχων, τῶν ἐν μετανοίᾳ ἐστί. Τίνος οὖν ἕνεκεν λέγει, Ἀπέλθετε, οἱ μὴ δυνάμενοι δεηθῆναι, σὺ δὲ ἕστηκας ἰταμῶς; Ἀλλ' οὐκ εἶ τούτων, ἀλλὰ τῶν δυναμένων μετέχειν, καὶ οὐδὲν φροντίζεις; οὐδὲν ἡγῇ τὸ πρᾶγμα; εʹ. Σκόπει, παρακαλῶ: Τράπεζα πάρεστι βασιλικὴ, ἄγγελοι διακονούμενοι τῇ τραπέζῃ, αὐτὸς πάρεστιν ὁ Βασιλεὺς, καὶ σὺ ἕστηκας χασμώμενος; ῥυπαρά σοι τὰ ἱμάτια, καὶ οὐδείς σοι λόγος; Ἀλλὰ καθαρά ἐστιν; Οὐκοῦν ἀνάπεσον, καὶ μέτεχε. Ἔρχεται καθ' ἑκάστην ἰδεῖν τοὺς ἀνακειμένους, πᾶσι διαλέγεται: καὶ νῦν ἐν τῷ συνειδότι ἐρεῖ: Ἑταῖροι, πῶς ἑστήκατε ὧδε, μὴ ἔχοντες ἔνδυμα γάμου; Οὐκ εἶπε, Διὰ τί ἀνέπεσες; ἀλλὰ πρὸ τῆς κατακλίσεως καὶ τῆς εἰσόδου ἀνάξιον αὐτὸν εἶναί φησιν: οὐ γὰρ εἶπε, Διὰ τί κατεκλίθης; ἀλλὰ, Τί εἰσῆλθες; Ταῦτα καὶ νῦν πρὸς ἅπαντας ἡμᾶς διαλέγεται τοὺς ἀναισχύντως καὶ ἰταμῶς ἑστῶτας. Πᾶς γὰρ ὁ μὴ μετέχων τῶν μυστηρίων, ἀναίσχυντος καὶ ἰταμῶς ἑστηκώς. Διὰ τοῦτο πρότεροι ἐκβάλλονται οἱ ἐν ἁμαρτήμασι. Καθάπερ γὰρ ἐπὶ τραπέζης παραγενομένου τοῦ δεσπότου οὐ δεῖ τοὺς προσκεκρουκότας τῶν οἰκετῶν παρεῖναι, ἀλλ' ἐκποδὼν γίνονται: οὕτω δὴ καὶ ἐνταῦθα, ἐκφερομένης τῆς θυσίας, καὶ τοῦ Χριστοῦ τεθυμένου, καὶ τοῦ προβάτου τοῦ Δεσποτικοῦ, ὅταν ἀκούσῃς, Δεηθῶμεν πάντες κοινῇ, ὅταν ἴδῃς ἀνελκόμενα τὰ ἀμφίθυρα, τότε νόμισον διαστέλλεσθαι τὸν οὐρανὸν ἄνωθεν, καὶ κατιέναι τοὺς ἀγγέλους. Ὥσπερ τοίνυν τῶν ἀμυήτων οὐδένα χρὴ παρεῖναι, οὕτως οὐδὲ τῶν μεμυημένων καὶ ῥυπαρῶν. Εἰπέ μοι, εἴ τις εἰς ἑστίασιν κληθεὶς, τὰς χεῖρας νίψαιτο καὶ κατακλιθείη, καὶ ἕτοιμος γένοιτο πρὸς τὴν τράπεζαν, εἶτα μὴ μετέχοι, οὐχ ὑβρίζει τὸν καλέσαντα; οὐ βέλτιον τὸν τοιοῦτον μηδὲ παραγενέσθαι; Οὕτω δὴ καὶ σὺ παραγέγονας: τὸν ὕμνον ᾖσας, μετὰ πάντων ὡμολόγησας εἶναι τῶν ἀξίων τῷ μὴ μετὰ τῶν ἀναξίων ἀνακεχωρηκέναι: πῶς ἔμεινας, καὶ οὐ μετέχεις τῆς τραπέζης; Ἀνάξιός εἰμι, φησίν. Οὐκοῦν καὶ τῆς κοινωνίας ἐκείνης τῆς ἐν ταῖς εὐχαῖς. Οὐ γὰρ διὰ προκειμένων μόνον, ἀλλὰ καὶ διὰ τῶν ᾠδῶν ἐκείνων τὸ Πνεῦμα πάντοθεν κάτεισιν. Οὐχ ὁρᾷς τοὺς ἡμετέρους οἰκέτας τῇ σπογγιᾷ τὴν τράπεζαν περιπλύνοντας, καὶ τὸν οἶκον καθαίροντας, καὶ οὕτω τοὺς πίνακας τιθέντας; Τοῦτο γίνεται διὰ τῶν εὐχῶν, διὰ τῆς βοῆς τοῦ κήρυκος: ὥσπερ σπογγιᾷ περιπλύνομεν τὴν ἐκκλησίαν, ἵνα ἐν καθαρᾷ τῇ ἐκκλησίᾳ πάντα προτεθῇ, ἵνα μηδεὶς ᾖ σπῖλος, μηδὲ ῥυτίς. Ἀνάξιοι καὶ ὀφθαλμοὶ τῶν θεαμάτων τούτων, ἀνάξιαι καὶ ἀκοαί. Κἂν θηρίον, φησὶ, θίγῃ τοῦ ὄρους, λιθοβοληθήσεται. Οὕτως οὐδὲ τῆς ἐπιβάσεως ἄξιοι ἦσαν: καίτοι γε μετὰ ταῦτα καὶ προσῆλθον, καὶ εἶδον ποῦ ἑστήκει ὁ Θεός. Ἔξεστι μετὰ ταῦτα προσελθεῖν, καὶ ἰδεῖν: ὅταν μέντοι παρῇ, ἄπιθι: οὐκ ἔξεστί σοι μᾶλλον, ἢ τῷ κατηχουμένῳ. Οὐ γάρ ἐστιν ἴσον μηδέπω τυχεῖν μυστηρίων, καὶ μετὰ τὸ τυχεῖν προσκρούσαντα καταφρονεῖν, καὶ ἀνάξιον ἑαυτὸν καταστῆσαι τοῦ πράγματος. Ἐνῆν καὶ πλείονα λέγειν καὶ φοβερώτερα, ἀλλ' ὥστε μὴ βαρῆσαι τὴν διάνοιαν ὑμῶν, ἀρκεῖ καὶ ταῦτα: οἱ γὰρ μὴ τούτοις σωφρονιζόμενοι, οὐδὲ τοῖς πλείοσιν. Ἵν' οὖν μὴ μεῖζον ὑμῖν τὸ κρῖμα ἐργασώμεθα, παρακαλῶμεν ὑμᾶς, οὐχ ἵνα μὴ παραγίνησθε, ἀλλ' ἵνα καὶ τῆς παρουσίας καὶ τῆς προσόδου ἀξίους ἑαυτοὺς καταστήσητε. Εἰπέ μοι, εἰ βασιλεύς τις ἐπέταξε, καὶ εἶπεν, Εἴ τις τόδε πράττει, τῆς τραπέζης ἀπεχέτω τῆς ἐμῆς, ἆρα ὑπὲρ τούτου οὐκ ἂν πάντα ἐπράξατε; Εἰς τοὺς οὐρανοὺς ἡμᾶς ἐκάλεσεν, εἰς τὴν τράπεζαν τοῦ βασιλέως τοῦ μεγάλου καὶ θαυμαστοῦ, καὶ ἀναδυόμεθα καὶ μέλλομεν, καὶ οὐ σπεύδομεν οὐδὲ ἐπιτρέχομεν τῷ πράγματι; καὶ τίς ἡμῖν ἐστιν ἐλπὶς σωτηρίας; Οὐκ ἔστιν αἰτιάσασθαι ἀσθένειαν, οὐκ ἔστιν αἰτιάσασθαι φύσιν: ῥᾳθυμία μόνον ἀναξίους ἡμᾶς καθίστησι. Ταῦτα μὲν παρ' ἡμῶν εἴρηται: ὁ δὲ κατανύσσων καρδίας, ὁ διδοὺς πνεῦμα κατανύξεως, κατανύξῃ τὰς καρδίας ὑμῶν, καὶ ἐνθῇ εἰς βάθος τὰ σπέρματα, ὥστε ἀπὸ τοῦ φόβου αὐτοῦ λαβεῖν ἐν γαστρὶ καὶ τεκεῖν πνεῦμα σωτηρίας, καὶ μετὰ παῤῥησίας παραγενέσθαι. Οἱ υἱοί σου γὰρ, φησὶν, ὡς νεόφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου. Μηδὲν τοίνυν ἔστω παλαιὸν, μηδὲν ἄγριον, μηδὲν ἀνήμερον, μηδὲν ὠμόν. Τοιαῦτα γὰρ τὰ νεόφυτα πρὸς καρπόν ἐστιν ἐπιτήδεια, καρπὸν δὲ τὸν θαυμαστὸν, τὸν τῆς ἐλαίας λέγω, καὶ ἰσχυρὰ ὥστε πάντας γενέσθαι κύκλῳ τῆς τραπέζης, καὶ μὴ εἰκῆ μηδὲ ὡς ἔτυχεν ἐνταῦθα συνέρχεσθαι, ἀλλὰ μετὰ φόβου καὶ δέους. Οὕτω γὰρ καὶ αὐτὸν ὄψεσθε ἐκεῖ τὸν Χριστὸν μετὰ παῤῥησίας, καὶ τῆς οὐρανίου ἀξιωθήσεσθε βασιλείας: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.