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 XX.

Ephesians v. 22–24

“Wives, be in subjection unto your own husbands, as unto the Lord. For the husband is the head of the wife, as Christ also is the head of the Church: being Himself the Saviour of the body. But as the Church is subject to Christ, so let the wives also be to their husbands in everything.

A certain wise man, setting down a number of things in the rank of blessings, set down this also in the rank of a blessing, “A wife agreeing with her husband.” (Ecclus. xxv. 1.) And elsewhere again he sets it down among blessings, that a woman should dwell in harmony with her husband. (Ecclus. xl. 23.) And indeed from the beginning, God appears to have made special provision for this union; and discoursing of the twain as one, He said thus, “Male and female created He them” (Gen. i. 27.); and again, “There is neither male nor female.” (Gal. iii. 28.) For there is no relationship between man and man so close as that between man and wife, if they be joined together as they should be. And therefore a certain blessed man too, when he would express surpassing love, and was mourning for one that was dear to him, and of one soul with him, did not mention father, nor mother, nor child, nor brother, nor friend, but what? “Thy love to me was wonderful,” saith he, “passing the love of women.” (2 Sam. i. 26.) For indeed, in very deed, this love is more despotic than any despotism: for others indeed may be strong, but this passion is not only strong, but unfading. For there is a certain love deeply seated in our nature, which imperceptibly to ourselves knits together these bodies of ours. Thus even from the very beginning woman sprang from man, and afterwards from man and woman sprang both man and woman.249    [Compare what Paul says in 1 Cor. xi. 8 and 12.—G.A.] Perceivest thou the close bond and connection? And how that God suffered not a different kind of nature to enter in from without? And mark, how many providential arrangements He made. He permitted the man to marry his own sister; or rather not his sister, but his daughter; nay, nor yet his daughter, but something more than his daughter, even his own flesh.250    [He refers to Adam’s marrying Eve.—G.A.] And thus the whole He framed from one beginning, gathering all together, like stones in a building, into one. For neither on the one hand did He form her from without, and this was that the man might not feel towards her as towards an alien; nor again did He confine marriage to her,251    [That is, he did not confine marriage to woman with woman.—G.A.] that she might not, by contracting herself,252    [There is another reading which applies these words to the man, as follows: συστέλλων ἑαυτὸν καὶ συνάγων, “that he might not, by contracting himself and making all center in himself, be cut off from the rest,” instead of συστέλλουσα, etc.—G.A.] and making all center in herself, be cut off from the rest. Thus as in the case of plants, they are of all others the best, which have but a single stem, and spread out into a number of branches; (since were all confined to the root alone, all would be to no purpose, whereas again had it a number of roots, the tree would be no longer worthy of admiration;) so, I say, is the case here also. From one, namely Adam, He made the whole race to spring, preventing them by the strongest necessity from being ever torn asunder, or separated; and afterwards, making it more restricted, He no longer allowed sisters and daughters to be wives, lest we should on the other hand contract our love to one point, and thus in another manner be cut off from one another. Hence Christ said, “He which made them from the beginning, made them male and female.” (Matt. xix. 4.)

For great evils are hence produced, and great benefits, both to families and to states. For there is nothing which so welds our life together as the love of man and wife. For this many will lay aside even their arms,253    ὅπλα. for this they will give up life itself. And Paul would never without a reason and without an object have spent so much pains on this subject, as when he says here, “Wives, be in subjection unto your own husbands, as unto the Lord.” And why so? Because when they are in harmony, the children are well brought up, and the domestics are in good order, and neighbors, and friends, and relations enjoy the fragrance. But if it be otherwise, all is turned upside down, and thrown into confusion. And just as when the generals of an army are at peace one with another, all things are in due subordination, whereas on the other hand, if they are at variance, everything is turned upside down; so, I say, is it also here. Wherefore, saith he, “Wives, be in subjection unto your own husbands, as unto the Lord.”

Yet how strange! for how then is it, that it is said elsewhere, “If one bid not farewell both to wife and to husband, he cannot follow me”? (Luke xiv. 26.) For if it is their duty to be in subjection “as unto the Lord,” how saith He that they must depart from them for the Lord’s sake? Yet their duty indeed it is, their bounden duty. But the word “as” is not necessarily and universally expressive of exact equality. He either means this, “‘as’ knowing that ye are servants to the Lord”; (which, by the way, is what he says elsewhere, that, even though they do it not for the husband’s sake, yet must they primarily for the Lord’s sake;) or else he means, “when thou obeyest thy husband, do so as serving the Lord.”254    [“ὡς expresses the mode of view in which the wives are to regard their obedience towards their husbands, namely, ‘as rendered to the Lord.’”—Meyer. In Luke xiv. 26 the absolute is put for the relative, as elsewhere often, and this explains our author’s difficulty.—G.A.] For if he who resisteth these external authorities, those of governments, I mean, “withstandeth the ordinance of God” (Rom. xiii. 2.), much more does she who submits not herself to her husband. Such was God’s will from the beginning.

Let us take as our fundamental position then that the husband occupies the place of the “head,” and the wife the place of the “body.”

Ver. 23, 24. Then, he proceeds with arguments and says that “the husband is the head of the wife, as Christ also is the head of the Church, being Himself the Saviour of the body. But255    [This “but” is by no means easy of explanation, but probably is to be understood thus: He is the saviour of the body that man certainly is not, “but, nevertheless,” as the Church is subject to Christ, so let wives be to their husbands, etc.—Ellicott, Meyer, Bengel, Calvin, and Alford.—G.A.] as the Church is subject to Christ, so let the wives be to their husbands in everything.”

Then after saying, “The husband is the head of the wife, as Christ also is of the Church,” he further adds, “and He is the Saviour of the body.” For indeed the head is the saving health of the body. He had already laid down beforehand for man and wife, the ground and provision of their love, assigning to each their proper place, to the one that of authority and forethought, to the other that of submission. As then “the Church,” that is, both husbands and wives, “is subject unto Christ, so also ye wives submit yourselves to your husbands, as unto God.”

Ver. 25. “Husbands, love your wives, even as Christ also loved the Church.”

Thou hast heard how great the submission; thou hast extolled and marvelled at Paul, how, like an admirable and spiritual man, he welds together our whole life. Thou didst well. But now hear what he also requires at thy hands; for again he employs the same example.

“Husbands,” saith he, “love your wives, even as Christ also loved the Church.”

Thou hast seen the measure of obedience, hear also the measure of love.256    [“If you put all the arguments of orators together, you will not persuade husband and wife to mutual affection as Paul does in this place.”—Bugenhagen, quoted by Meyer.—G.A.] Wouldest thou have thy wife obedient unto thee, as the Church is to Christ? Take then thyself the same provident care for her, as Christ takes for the Church. Yea, even if it shall be needful for thee to give thy life for her, yea, and to be cut into pieces ten thousand times, yea, and to endure and undergo any suffering whatever,—refuse it not. Though thou shouldest undergo all this, yet wilt thou not, no, not even then, have done anything like Christ. For thou indeed art doing it for one to whom thou art already knit; but He for one who turned her back on Him and hated Him. In the same way then as He laid at His feet her who turned her back on Him, who hated, and spurned, and disdained Him, not by menaces, nor by violence, nor by terror, nor by anything else of the kind, but by his unwearied affection; so also do thou behave thyself toward thy wife. Yea, though thou see her looking down upon thee, and disdaining, and scorning thee, yet by thy great thoughtfulness for her, by affection, by kindness, thou wilt be able to lay her at thy feet. For there is nothing more powerful to sway than these bonds, and especially for husband and wife. A servant, indeed, one will be able, perhaps, to bind down by fear; nay not even him, for he will soon start away and be gone. But the partner of one’s life, the mother of one’s children, the foundation of one’s every joy, one ought never to chain down by fear and menaces, but with love and good temper. For what sort of union is that, where the wife trembles at her husband? And what sort of pleasure will the husband himself enjoy, if he dwells with his wife as with a slave, and not as with a free-woman? Yea, though thou shouldest suffer anything on her account, do not upbraid her; for neither did Christ do this.

Ver. 26. “And gave Himself up,” he says, “for it, that He might sanctify and cleanse it.”

So then she was unclean! So then she had blemishes, so then she was unsightly, so then she was worthless! Whatsoever kind of wife thou shalt take, yet shalt thou never take such a bride as the Church, when Christ took her, nor one so far removed from thee as the Church was from Christ. And yet for all that, He did not abhor her, nor loathe her for her surpassing deformity. Wouldest thou hear her deformity described? Hear what Paul saith, “For ye were once darkness.” (Eph. v. 8.) Didst thou see the blackness of her hue? What blacker than darkness? But look again at her boldness, “living,” saith he, “in malice and envy.” (Tit. iii. 3.) Look again at her impurity; “disobedient, foolish.” But what am I saying? She was both foolish, and of an evil tongue; and yet notwithstanding, though so many were her blemishes, yet did He give Himself up for her in her deformity, as for one in the bloom of youth, as for one dearly beloved, as for one of wonderful beauty. And it was in admiration of this that Paul said, “For scarcely for a righteous man will one die (Rom. v. 7.); and again, “in that while we were yet sinners, Christ died for us.” (Rom. v. 8.) And though such as this, He took her, He arrayed her in beauty, and washed her, and refused not even this, to give Himself for her.

Ver. 26, 27. “That He might sanctify it having cleansed it,” he proceeds, “by the washing of water with the word; that He might present the Church to Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish.”

“By the washing or laver” He washeth her uncleanness. “By the word,” saith he. What word? “In the Name of the Father, and of the Son, and of the Holy Ghost.”257    [“‘The word’ (ῥῆμα) does not mean here the ‘baptismal formula,’ as Chrysostom holds, but ‘the gospel,’ and here stands without the article, because, denoting ‘the word’ κατ᾽ ἐξοχήν, it could be treated as a proper noun, as νόμος, &c. All special interpretations, except that of ‘gospel,’ are purely invented.”—Meyer.—G.A.] (Matt. xxviii. 19.) And not simply hath He adorned her, but hath made her “glorious, not having spot, or wrinkle, or any such thing.” Let us then also seek after this beauty ourselves, and we shall be able to create it. Seek not thou at thy wife’s hand, things which she is not able to possess. Seest thou that the Church had all things at her Lord’s hands? By Him was made glorious, by Him was made pure, by Him made without blemish? Turn not thy back on thy wife because of her deformity. Hear the Scripture that saith, “The bee is little among such as fly, but her fruit is the chief of sweet things.”258    [Note that Chrysostom here quotes the Old Testament Apocrypha as Scripture: ἄκουε τῆς γραφῆς λεγούσης. Dr. Schaff says: “He accepts the Syrian Canon of the Peshito, which includes the Old Test. with the Apocrypha,” &c. Prolegomena, p. 19.—G.A.] (Ecclus. xi. 3.) She is of God’s fashioning. Thou reproachest not her, but Him that made her; what can the woman do? Praise her not for her beauty. Praise and hatred and love based on personal beauty belong to unchastened souls. Seek thou for beauty of soul. Imitate the Bridegroom of the Church. Outward beauty is full of conceit and great license, and throws men into jealousy, and the thing often makes thee suspect monstrous things. But has it any pleasure? For the first or second month, perhaps, or at most for the year: but then no longer; the admiration by familiarity wastes away. Meanwhile the evils which arose from the beauty still abide, the pride, the folly, the contemptuousness. Whereas in one who is not such, there is nothing of this kind. But the love having begun on just grounds, still continues ardent, since its object is beauty of soul, and not of body. What better, tell me, than heaven? What better than the stars? Tell me of what body you will, yet is there none so fair. Tell me of what eyes you will, yet are there none so sparkling. When these were created, the very Angels gazed with wonder, and we gaze with wonder now; yet not in the same degree as at first. Such is familiarity; things do not strike us in the same degree. How much more in the case of a wife! And if moreover disease come too, all is at once fled. Let us seek in a wife affectionateness, modest-mindedness, gentleness; these are the characteristics of beauty. But loveliness of person let us not seek, nor upbraid her upon these points, over which she has no power, nay, rather, let us not upbraid at all, (it were rudeness,) nor let us be impatient, nor sullen. Do ye not see how many, after living with beautiful wives, have ended their lives pitiably, and how many, who have lived with those of no great beauty, have run on to extreme old age with great enjoyment. Let us wipe off the “spot” that is within, let us smooth the “wrinkles” that are within, let us do away the “blemishes” that are on the soul. Such is the beauty God requires. Let us make her fair in God’s sight, not in our own. Let us not look for wealth, nor for that high-birth which is outward, but for that true nobility which is in the soul. Let no one endure to get rich by a wife; for such riches are base and disgraceful; no, by no means let any one seek to get rich from this source. “For they that desire to be rich, fall into a temptation and a snare, and many foolish and hurtful lusts, and into destruction and perdition.” (1 Tim. vi. 9.) Seek not therefore in thy wife abundance of wealth, and thou shalt find everything else go well. Who, tell me, would overlook the most important things, to attend to those which are less so? And yet, alas! this is in every case our feeling. Yes, if we have a son, we concern ourselves not how he may be made virtuous, but how we may get him a rich wife; not how he may be well-mannered, but well-monied:259    οὐχ ὅπως εὔτροπος ἀλλ᾽ ὅπως εὔπορος. if we follow a business, we enquire not how it may be clear of sin, but how it may bring us in most profit. And everything has become money; and thus is everything corrupted and ruined, because that passion possesses us.

Ver. 28. “Even so ought husbands to love their own wives,” saith he, “as their own bodies.”

What, again, means this? To how much greater a similitude, and stronger example has he come; and not only so, but also to one how much nearer and clearer, and to a fresh obligation. For that other one was of no very constraining force, for He was Christ, and was God, and gave Himself. He now manages his argument on a different ground, saying, “so ought men”; because the thing is not a favor, but a debt. Then, “as their own bodies.” And why?

Ver. 29. “For no man ever hated his own flesh, but nourisheth and cherisheth it.”

That is, tends it with exceeding care. And how is she his flesh? Hearken; “This now is bone of my bones,” saith Adam, “and flesh of my flesh.” (Gen. ii. 23.) For she is made of matter taken from us. And not only so, but also, “they shall be,” saith God, “one flesh.” (Gen. ii. 24.)

“Even as Christ also the Church.” Here he returns to the former example.

Ver. 30. “Because we are members of His body, of His flesh and of His bones.”260    [The words, “of his flesh and of his bones,” are omitted by א* A B, by Memphitic version, by Lach. Tish. Treg. (text) W. & H., and by the Rev. Ver. without any marginal notice whatever.—G.A.]

Ver. 31. “For this cause shall a man leave his father and mother, and shall cleave to his wife, and the twain shall become one flesh.”261    [Meyer: “‘For this reason,’ namely, because we are members of Christ’s body. Paul then applies what is spoken in Gen. of the union of husband and wife, by a typical interpretation, to the second coming (future, καταλείψει) of Christ, and his union with the Church, which shall take place at the Parousia.” Ellicott says that Chrysostom’s view is more probable, namely, that it refers to Christ’s coming in the flesh. (See a little below, on ver. 32.)—G.A.]

Behold again a third ground of obligation; for he shows that a man leaving them that begat him, and from whom he was born, is knit to his wife; and that then the one flesh is, father, and mother, and the child, from the substance of the two commingled. For indeed by the commingling of their seeds is the child produced, so that the three are one flesh. Thus then are we in relation to Christ; we become one flesh by participation, and we much more than the child. And why and how so? Because so it has been from the beginning.

Tell me not that such and such things are so. Seest thou not that we have in our own flesh itself many defects? For one man, for instance, is lame, another has his feet distorted, another his hands withered, another some other member weak; and yet nevertheless he does not grieve at it, nor cut it off, but oftentimes prefers it even to the other. Naturally enough; for it is part of himself. As great love as each entertains towards himself, so great he would have us entertain towards a wife. Not because we partake of the same nature; no, this ground of duty towards a wife is far greater than that; it is that there are not two bodies but one; he the head, she the body. And how saith he elsewhere “and the Head of Christ is God”? (1 Cor. xi. 3.) This I too say, that as we are one body, so also are Christ and the Father One. And thus then is the Father also found to be our Head. He sets down two examples, that of the natural body and that of Christ’s body. And hence he further adds,

Ver. 32. “This is great mystery: but I speak in regard of Christ and of the Church.”262    [This seems a distinct statement on the part of the Apostle, that the preceding words refer not to actual marriage of man and woman, but to the nuptial union of Christ and the Church. So Meyer. But Dr. Riddle, in the Popular Commentary, says this “mystical interpretation is unsafe.”—G.A.]

Why does he call it a great mystery? That it was something great and wonderful, the blessed Moses, or rather God, intimated. For the present, however, saith he, I speak regarding Christ, that having left the Father, He came down, and came to the Bride, and became one Spirit. “For he that is joined unto the Lord is one Spirit.” (1 Cor. vi. 17.) And well saith he, “it is a great mystery.” And then as though he were saying, “But still nevertheless the allegory does not destroy affection,” he adds,

Ver. 33. “Nevertheless263    [Nevertheless, i.e., not to press the mystical bearings of the subject any further.—Ellicott. So substantially Meyer and Riddle.—G.A.] do ye also severally love each one his own wife even as himself; and let the wife see that she fear her husband.”

For indeed, in very deed, a mystery it is, yea, a great mystery, that a man should leave him that gave him being, him that begat him, and that brought him up, and her that travailed with him and had sorrow, those that have bestowed upon him so many and great benefits, those with whom he has been in familiar intercourse, and be joined to one who was never even seen by him and who has nothing in common with him, and should honor her before all others. A mystery it is indeed. And yet are parents not distressed when these events take place, but rather, when they do not take place; and are delighted when their wealth is spent and lavished upon it.—A great mystery indeed! and one that contains some hidden wisdom. Such Moses prophetically showed it to be from the very first; such now also Paul proclaims it, where he saith, “concerning Christ and the Church.”

However not for the husband’s sake alone it is thus said, but for the wife’s sake also, that “he cherish her as his own flesh, as Christ also the Church,” and, “that the wife fear her husband.” He is no longer setting down the duties of love only, but what? “That she fear her husband.” The wife is a second authority; let not her then demand equality, for she is under the head; nor let him despise her as being in subjection, for she is the body; and if the head despise the body, it will itself also perish. But let him bring in love on his part as a counterpoise to obedience on her part. For example, let the hands and the feet, and all the rest of the members be given up for service to the head, but let the head provide for the body, seeing it contains every sense in itself. Nothing can be better than this union.

And yet how can there ever be love, one may say, where there is fear? It will exist there, I say, preëminently. For she that fears and reverences, loves also; and she that loves, fears and reverences him as being the head, and loves him as being a member, since the head itself is a member of the body at large. Hence he places the one in subjection, and the other in authority, that there may be peace; for where there is equal authority there can never be peace; neither where a house is a democracy, nor where all are rulers; but the ruling power must of necessity be one. And this is universally the case with matters referring to the body, inasmuch as when men are spiritual, there will be peace. There were “five thousand souls,” and not one of them said, “that aught of the things which he possessed was his own” (Acts iv. 32.), but they were subject one to another; an indication this of wisdom, and of the fear of God. The principle of love, however, he explains; that of fear he does not. And mark, how on that of love he enlarges, stating the arguments relating to Christ and those relating to one’s own flesh, the words, “For this cause shall a man leave his father and mother.” (Ver. 31.) Whereas upon those drawn from fear he forbears to enlarge. And why so? Because he would rather that this principle prevail, this, namely, of love; for where this exists, everything else follows of course, but where the other exists, not necessarily. For the man who loves his wife, even though she be not a very obedient one, still will bear with everything. So difficult and impracticable is unanimity, where persons are not bound together by that love which is founded in supreme authority; at all events, fear will not necessarily effect this. Accordingly, he dwells the more upon this, which is the strong tie. And the wife though seeming to be the loser in that she was charged to fear, is the gainer, because the principal duty, love, is charged upon the husband. “But what,” one may say, “if a wife reverence me not?” Never mind, thou art to love, fulfill thine own duty. For though that which is due from others may not follow, we ought of course to do our duty. This is an example of what I mean. He says, “submitting yourselves one to another in the fear of Christ.” And what then if another submit not himself? Still obey thou the law of God. Just so, I say, is it also here. Let the wife at least, though she be not loved, still reverence notwithstanding, that nothing may lie at her door; and let the husband, though his wife reverence him not, still show her love notwithstanding, that he himself be not wanting in any point. For each has received his own.

This then is marriage when it takes place according to Christ, spiritual marriage, and spiritual birth, not of blood, nor of travail, nor of the will of the flesh. Such was the birth of Christ, not of blood, nor of travail. Such also was that of Isaac. Hear how the Scripture saith, “And it ceased to be with Sarah after the manner of women.” (Gen. xviii. 11.) Yea, a marriage it is, not of passion, nor of the flesh, but wholly spiritual, the soul being united to God by a union unspeakable, and which He alone knoweth. Therefore he saith, “He that is joined unto the Lord is one spirit.” (1 Cor. vi. 17.) Mark how earnestly he endeavors to unite both flesh with flesh, and spirit with spirit. And where are the heretics?264    The Gnostics, Encratites (Schaff, Church Hist. II. p. 495), and other sects forebade marriage; vid. 1 Tim. iv. 3. Here the Marcionites seem to be intended, whom St. Chrysostom often mentions; vid. supr. Hom. xix. [See Schaff’s Church Hist., Vol. II., p. 457.—G.A.] Never surely, if marriage were a thing to be condemned, would he have called Christ and the Church a bride and bridegroom; never would he have brought forward by way of exhortation the words, “A man shall leave his father and his mother”; and again have added, that it was “spoken in regard of Christ and of the Church.” For of her it is that the Psalmist also saith, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house. So shall the king desire thy beauty.” (Ps. xlv. 10, 11.) Therefore also Christ saith, “I came out from the Father, and am come.” (John xvi. 28.) But when I say, that He left the Father, imagine not such a thing as happens among men, a change of place; for just in the same way as the word “go forth” is used, not because He literally came forth, but because of His incarnation, so also is the expression, “He left the Father.”

Now why did he not say of the wife also, She shall be joined unto her husband? Why, I say, is this? Because he was discoursing concerning love, and was discoursing to the husband. For to her indeed he discourses concerning reverence, and says, “the husband is the head of the wife” (ver. 23.), and again, “Christ is the Head of the Church.” Whereas to him he discourses concerning love, and commits to him this province of love, and declares to him that which pertains to love, thus binding him and cementing him to her. For the man that leaves his father for the sake of his wife, and then again, leaves this very wife herself and abandons her, what forbearance can he deserve?

Seest thou not how great a share of honor God would have her enjoy, in that he hath taken thee away from thy father, and hath linked thee to her? What then, a man may say, if our duty is done, and yet she does not follow the example? “Yet if the unbelieving departeth, let him depart; the brother or the sister is not under bondage in such cases.” (1 Cor. vii. 15.)

However, when thou hearest of “fear,” demand that fear which becomes a free woman, not as though thou wert exacting it of a slave. For she is thine own body; and if thou do this, thou reproachest thyself in dishonoring thine own body. And of what nature is this “fear”? It is the not contradicting, the not rebelling, the not being fond of the preëminence. It is enough that fear be kept within these bounds. But if thou love, as thou art commanded, thou wilt make it yet greater. Or rather it will not be any longer by fear that thou wilt be doing this, but love itself will have its effect. The sex is somehow weaker, and needs much support, much condescension.

But what will they say, who are knit together in second marriages?265    [On second marriages in the early Church, see Schaff’s History of the Christian Church, Vol. II., p. 366.—G.A.] I speak not at all in condemnation of them, God forbid; for the Apostle himself permits them, though indeed by way of condescension.

Supply her with everything. Do everything and endure trouble for her sake. Necessity is laid upon thee.

Here he does not think it right to introduce his counsel, as he in many cases does, with examples from them that are without. That of Christ, so great and forcible, were alone enough; and more especially as regards the argument of subjection. “A man shall leave,” he saith, “his father and mother.” Behold, this then is from without. But he does not say, and “shall dwell with,” but “shall cleave unto,” thus showing the closeness of the union, and the fervent love. Nay, he is not content with this, but further by what he adds, he explains the subjection in such a way as that the twain appear no longer twain. He does not say, “one spirit,” he does not say, “one soul” (for that is manifest, and is possible to any one), but so as to be “one flesh.” She is a second authority, possessing indeed an authority, and a considerable equality of dignity; but at the same time the husband has somewhat of superiority. In this consists most chiefly the well-being of the house. For he took that former argument, the example of Christ, to show that we ought not only to love, but also to govern; “that she may be,” saith he, “holy and without blemish.” But the word “flesh” has reference to love—and the word “shall cleave” has in like manner reference to love. For if thou shalt make her “holy and without blemish,” everything else will follow. Seek the things which are of God, and those which are of man will follow readily enough. Govern thy wife, and thus will the whole house be in harmony. Hear what Paul saith. “And if they would learn anything, let them ask their own husbands at home.” (1 Cor. xiv. 35.) If we thus regulate our own houses, we shall be also fit for the management of the Church. For indeed a house is a little Church. Thus it is possible for us by becoming good husbands and wives, to surpass all others.

Consider Abraham, and Sarah, and Isaac, and the three hundred and eighteen born in his house. (Gen. xiv. 14.) How the whole house was harmoniously knit together, how the whole was full of piety and fulfilled the Apostolic injunction. She also “reverenced her husband”; for hear her own words, “It hath not yet happened unto me even until now, and my lord is old also.” (Gen. xviii. 12.)266    [This, according to the Septuagint, which has οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν. & 233· δὲ κύριός μου πρεσβύτερος. The Rev. Ver., following the Hebrew, has, “After I am waxed old, shall I have pleasure, my lord being old also?”—G.A.] And he again so loved her, that in all things he obeyed her commands. And the young child was virtuous, and the servants born in the house, they too were so excellent that they refused not even to hazard their lives with their master; they delayed not, nor asked the reason. Nay, one of them, the chief, was so admirable, that he was even entrusted with the marriage of the only-begotten child, and with a journey into a foreign country. (Gen. xxiv. 1–67.) For just as with a general, when his soldiery also is well organized, the enemy has no quarter to attack; so, I say, is it also here: when husband and wife and children and servants are all interested in the same things, great is the harmony of the house. Since where this is not the case, the whole is oftentimes overthrown and broken up by one bad servant; and that single one will often mar and utterly destroy the whole.

Moral. Let us then be very thoughtful both for our wives, and children, and servants; knowing that we shall thus be establishing for ourselves an easy government, and shall have our accounts with them gentle and lenient, and say, “Behold I, and the children which God hath given me.” (Isa. viii. 18.) If the husband command respect, and the head be honorable, then will the rest of the body sustain no violence. Now what is the wife’s fitting behavior, and what the husband’s, he states accurately, charging her to reverence him as the head, and him to love her as a wife; but how, it may be said, can these things be? That they ought indeed so to be, he has proved. But how they can be so, I will tell you. They will be so, if we will despise money, if we will look but to one thing only, excellence of soul, if we will keep the fear of God before our eyes. For what he says in his discourse to servants, “whatsoever any man doeth, whether it be good or evil, the same shall he receive of the Lord” (Eph. vi. 8.); this is also the case here. Love her therefore not for her sake so much as for Christ’s sake. This, at least, he as much as intimates, in saying, “as unto the Lord.” So then do everything, as in obedience to the Lord, and as doing everything for His sake. This were enough to induce and to persuade us, and not to suffer that there should be any teasing and dissension. Let none be believed when slandering the husband to his wife; no, nor let the husband believe anything at random against the wife, nor let the wife be without reason inquisitive about his goings out and his comings in. No, nor on any account let the husband ever render himself worthy of any suspicion whatever. For what, tell me, what if thou shalt devote thyself all the day to thy friends, and give the evening to thy wife, and not even thus be able to content her, and place her out of reach of suspicion? Though thy wife complain, yet be not annoyed—it is her love, not her folly—they are the complaints of fervent attachment, and burning affection, and fear. Yes, she is afraid lest any one have stolen her marriage bed, lest any one have injured her in that which is the summit of her blessings, lest any one have taken away from her him who is her head, lest any one have broken through her marriage chamber.

There is also another ground of petty jealousy. Let neither claim too much service of the servants, neither the husband from the maid-servant, nor the wife from the man-servant. For these things also are enough to beget suspicion. For consider, I say, that righteous household I spoke of. Sarah herself bade the patriarch take Hagar. She herself directed it, no one compelled her, nor did the husband267    [The punctuation of Field: οὐδὲ ἐπῆλθεν· ὁ ἀνὴρ, &c., is clearly not so good as that of the Oxford translator: οὐδὲ ἐπῆλθεν ὁ ἀνήρ, &c.—G.A.] attempt it; no, although he had dragged on so long a period childless, yet he chose never to become a father, rather than to grieve his wife. And yet even after all this, what said Sarah? “The Lord judge between me and thee.” (Gen. xvi. 5.) Now, I say, had he been any one else would he not have been moved to anger? Would he not also have stretched forth his hand, saying as it were, “What meanest thou? I had no desire to have anything to do with the woman; it was all thine own doing; and dost thou turn again and accuse me?”—But no, he says nothing of the sort;—but what? “Behold, thy maid is in thy hand; do to her that which is good in thine eyes.” (Gen. xvi. 6.) He delivered up the partner of his bed, that he might not grieve Sarah. And yet surely is there nothing greater than this for producing affection. For if partaking of the same table produces unanimity even in robbers towards their foes, (and the Psalmist268    [The Septuagint reads, ὃςἐπὶ τὸ αὐτὸ ἐγλύκανας ἐδέσματα, and this Chrysostom, not knowing Hebrew, follows. The Rev. Ver. has “We took sweet counsel together.”—G.A.] saith, “Who didst eat sweet food at the same table with me”); much more will the becoming one flesh—for such is the being the partner of the bed—be effectual to draw us together. Yet did none of these things avail to overcome him; but he delivered Hagar up to his wife, to show that nothing had been done by his own fault. Nay, and what is more, he sent her forth when with child. Who would not have pitied one that had conceived a child by himself? Yet was the just man unmoved, for he set before everything else the love he owed his wife.

Let us then imitate him ourselves. Let no one reproach his neighbor with his poverty; let no one be in love with money; and then all difficulties will be at an end.

Neither let a wife say to her husband, “Unmanly coward that thou art, full of sluggishness and dullness, and fast asleep! here is such a one, a low man, and of low parentage, who runs his risks, and makes his voyages, and has made a good fortune; and his wife wears her jewels, and goes out with her pair of milk-white mules;269    So Demosthenes says of Midias, καὶ εἰς μυστήρια τὴν γυναῖκα ἄγει, κἄν ἄλλοσέ ποι βούληται, ἐπὶ τοῦ λευκοῦ ζεύγους τοῦ ἐκ Σικυῶνος. Dem. in Mid. p. 565. she rides about everywhere, she has troops of slaves, and a swarm of eunuchs, but thou hast cowered down and livest to no purpose.” Let not a wife say these things, nor anything like them. For she is the body, not to dictate to the head, but to submit herself and obey. “But how,” some one will say, “is she to endure poverty? Where is she to look for consolation?” Let her select and put beside her those who are poorer still. Let her again consider how many noble and high-born maidens have not only received nothing of their husbands, but have even given dowries to them, and have spent their all upon them. Let her reflect on the perils which arise from such riches, and she will cling to this quiet life. In short, if she is affectionately disposed towards her husband, she will utter nothing of the sort. No, she will rather choose to have him near her, though gaining nothing, than gaining ten thousand talents of gold, accompanied with that care and anxiety which always arise to wives from those distant voyages.

Neither, however, let the husband, when he hears these things, on the score of his having the supreme authority, betake himself to revilings and to blows; but let him exhort, let him admonish her, as being less perfect, let him persuade her with arguments. Let him never once lift his hand,—far be this from a noble spirit,—no, nor give expression to insults, or taunts, or revilings; but let him regulate and direct her as being wanting in wisdom. Yet how shall this be done? If she be instructed in the true riches, in the heavenly philosophy, she will make no complaints like these. Let him teach her then, that poverty is no evil. Let him teach her, not by what he says only, but also by what he does. Let him teach her to despise glory; and then his wife will speak of nothing, and will desire nothing of the kind. Let him, as if he had an image given into his hands to mould, let him, from that very evening on which he first receives her into the bridal chamber, teach her temperance, gentleness, and how to live, casting down the love of money at once from the outset, and from the very threshold. Let him discipline her in wisdom, and advise her never to have bits of gold hanging at her ears, and down her cheeks, and laid round about her neck, nor laid up about the chamber, nor golden and costly garments stored up. But let her chamber be handsome, still let not what is handsome degenerate into finery. No, leave these things to the people of the stage. Adorn thine house thyself with all possible neatness, so as rather to breathe an air of soberness than much perfume. For hence will arise two or three good results. First then, the bride will not be grieved, when the apartments are opened, and the tissues, and the golden ornaments, and silver vessels, are sent back to their several owners. Next, the bridegroom will have no anxiety about the loss, nor for the security of the accumulated treasures. Thirdly again, in addition to this, which is the crown of all these benefits, by these very points he will be showing his own judgment, that indeed he has no pleasure in any of these things, and that he will moreover put an end to everything else in keeping with them, and will never so much as allow the existence either of dances, or of immodest songs. I am aware that I shall appear perhaps ridiculous to many persons, in giving such admonitions. Still nevertheless, if ye will but listen to me, as time goes on, and the benefit of the practice accrues to you, then ye will understand the advantage of it. And the laughter will pass off, and ye will laugh at the present fashion, and will see that the present practice is really that of silly children and of drunken men. Whereas what I recommend is the part of soberness, and wisdom, and of the sublimest way of life. What then do I say is our duty? Take away from marriage all those shameful, those Satanic, those immodest songs, those companies of profligate young people, and this will avail to chasten the spirit of thy bride.270    [In Hom. XII. on 1 Cor. iv. 10, Chrysostom says, “But when marriages are solemnized, dancing and cymbals and flutes and shameful words and songs and drunkenness and revelings and the Devil’s great heap of trash are introduced.” And much more to the same effect and in great detail.—G.A.] For she will at once thus reason with herself; “Wonderful! What a philosopher this man is! he regards the present life as nothing, he has brought me here into his house, to be a mother, to bring up his children, to manage his household affairs.” “Yes, but these things are distasteful to a bride?” Just for the first or second day;—but not afterwards; nay, she will even reap from them the greatest delight, and relieve herself of all suspicion. For a man who can endure neither flute-players, nor dancers, nor broken songs,271    ἀσμάτων κεκλασμένων. and that too at the very time of his wedding, that man will scarcely endure ever to do or say anything shameful. And then after this, when thou hast stripped the marriage of all these things, then take her, and form and mould her carefully, encouraging her bashfulness to a considerable length of time, and not destroying it suddenly. For even if the damsel be very bold, yet for a time she will keep silence out of reverence for her husband, and feeling herself a novice in the circumstances. Thou then break not off this reserve too hastily, as unchaste husbands do, but encourage it for a long time. For this will be a great advantage to thee. Meanwhile she will not complain, she will not find fault with any laws thou mayest frame for her. During that time therefore, during which shame, like a sort of bridle laid upon the soul, suffers her not to make any murmur, nor to complain of what is done, lay down all thy laws. For as soon as ever she acquires boldness, she will overturn and confound everything without any sense of fear. When is there then another time so advantageous for moulding a wife, as that during which she reverences her husband, and is still timid, and still shy? Then lay down all thy laws for her, and willing or unwilling, she will certainly obey them. But how shalt thou help spoiling her modesty? By showing her that thou thyself art no less modest than she is, addressing to her but few words, and those too with great gravity and collectedness. Then entrust her with the discourses of wisdom, for her soul will receive them. And establish her in that loveliest habit, I mean modesty. If you wish me, I will also tell you by way of specimen, what sort of language should be addressed to her. For if Paul shrank not from saying, “Defraud ye not one the other” (1 Cor. vii. 5.), and spoke the language of a bridesmaid, or rather not of a bridesmaid, but of a spiritual soul, much more will not we shrink from speaking. What then is the language we ought to address to her? With great delicacy then we may say to her, “I have taken thee, my child, to be partner of my life, and have brought thee in to share with me in the closest and most honorable ties, in my children, and the superintendence of my house. And what advice then shall I now recommend thee?” But rather, first talk with her of your love for her; for there is nothing that so contributes to persuade a hearer to admit sincerely the things that are said, as to be assured that they are said with hearty affection. How then art thou to show that affection? By saying, “when it was in my power to take many to wife, both with better fortunes, and of noble family, I did not so choose, but I was enamoured of thee, and thy beautiful life, thy modesty, thy gentleness, and soberness of mind.” Then immediately from these beginnings open the way to your discourse on true wisdom, and with some circumlocution make a protest against riches. For if you direct your argument at once against riches, you will bear too heavily upon her; but if you do it by taking an occasion, you will succeed entirely. For you will appear to be doing it in the way of an apology, not as a morose sort of person, and ungracious, and over-nice about trifles. But when you take occasion from what relates to herself, she will be even pleased. You will say then, (for I must now take up the discourse again,) that “whereas I might have married a rich woman, and with good fortune, I could not endure it. And why so? Not capriciously, and without reason; but I was taught well and truly, that money is no real possession, but a most despicable thing, a thing which moreover belongs as well to thieves, and to harlots, and to grave-robbers. So I gave up these things, and went on till I fell in with the excellence of thy soul, which I value above all gold. For a young damsel who is discreet and ingenuous, and whose heart is set on piety, is worth the whole world. For these reasons then, I courted thee, and I love thee, and prefer thee to my own soul. For the present life is nothing. And I pray, and beseech, and do all I can, that we may be counted worthy so to live this present life, as that we may be able also there in the world to come to be united to one another in perfect security. For our time here is brief and fleeting. But if we shall be counted worthy by having pleased God to so exchange this life for that one, then shall we ever be both with Christ and with each other, with more abundant pleasure. I value thy affection above all things, and nothing is so bitter or so painful to me, as ever to be at variance with thee. Yes, though it should be my lot to lose my all, and to become poorer than Irus,272    [The well-known beggar of Ithaca, the home of Ulysses. He was the messenger of the suitors of Penelope. See Odys. Bk. xviii. 1–125. Later, his name was used as an appellation, “an Irus, a beggar.” Liban. i. 568.—Liddell and Scott.—G.A.] and undergo the extremest hazards, and suffer any pain whatsoever, all will be tolerable and endurable, so long as thy feelings are true towards me. And then will my children be most dear to me, whilst thou art affectionately disposed towards me. But thou must do these duties too.” Then mingle also with your discourse the Apostle’s words, that “thus God would have our affections blended together; for listen to the Scripture, which saith, ‘For this cause shall a man leave his father and mother, and cleave to his wife.’ Let us have no pretext for narrow-minded jealousy.273    μικροψυχία. Perish riches, and retinue of slaves, and all your outward pomps. To me this is more valuable than all.” What weight of gold, what amount of treasures, are so dear to a wife as these words? Never fear that because she is beloved she will ever rave against thee, but confess that thou lovest her. For courtezans indeed, who now attach themselves to one and now to another, would naturally enough feel contempt towards their lovers, should they hear such expressions as these; but a free-born wife or a noble damsel would never be so affected with such words; no, she will be so much the more subdued. Show her too, that you set a high value on her company, and that you are more desirous to be at home for her sake, than in the market-place. And esteem her before all your friends, and above the children that are born of her, and let these very children be beloved by thee for her sake. If she does any good act, praise and admire it; if any foolish one, and such as girls may chance to do, advise her and remind her. Condemn out and out all riches and extravagance, and gently point out the ornament that there is in neatness and in modesty; and be continually teaching her the things that are profitable.

Let your prayers be common.274    [For a picture of family life drawn by Clement of Alexandria, and another drawn by Tertullian, see Schaff, Church History, Vol. II., p. 364.—G.A.] Let each go to Church; and let the husband ask his wife at home, and she again ask her husband, the account of the things which were said and read there. If any poverty should overtake you, cite the case of those holy men, Paul and Peter, who were more honored than any kings or rich men; and yet how they spent their lives, in hunger and in thirst. Teach her that there is nothing in life that is to be feared, save only offending against God. If any marry thus, with these views, he will be but little inferior to monks; the married but little below the unmarried.

If thou hast a mind to give dinners, and to make entertainments, let there be nothing immodest, nothing disorderly. If thou shouldest find any poor saint able to bless your house, able only just by setting his foot in it to bring in the whole blessing of God, invite him. And shalt I say moreover another thing? Let no one of you make it his endeavor to marry a rich woman, but much rather a poor one. When she comes in, she will not bring so great a source of pleasure from her riches, as she will annoyance from her taunts, from her demanding more than she brought, from her insolence, her extravagance, her vexatious language. For she will say perhaps, “I have not yet spent anything of thine, I am still wearing my own apparel, bought with what my parents settled upon me.” What sayest thou, O woman? Still wearing thine own! And what can be more miserable than this language? Why, thou hast no longer a body of thine own, and hast thou money of thine own? After marriage ye are no longer twain, but are become one flesh, and are then your possessions twain, and not one? Oh! this love of money! Ye both are become one man, one living creature; and dost thou still say “mine own”? Cursed and abominable word that it is, it was brought in by the devil. Things far nearer and dearer to us than these hath God made all common to us, and are these then not common? We cannot say, “my own light, my own sun, my own water”: all our greater blessings are common, and are riches not common? Perish the riches ten thousand times over! Or rather not the riches, but those tempers of mind which know not how to make use of riches, but esteem them above all things.

Teach her these lessons also with the rest, but with much graciousness. For since the recommendation of virtue has in itself much that is stern, and especially to a young and tender damsel, whenever discourses on true wisdom are to be made, contrive that your manner be full of grace and kindness. And above all banish this notion from her soul, of “mine and thine.” If she say the word “mine,” say unto her, “What things dost thou call thine? For in truth I know not; I for my part have nothing of mine own. How then speakest thou of ‘mine,’ when all things are thine?” Freely grant her the word. Dost thou not perceive that such is our practice with children? When, whilst we are holding anything, a child snatches it, and wishes again to get hold of some other thing, we allow it, and say, “Yes, and this is thine, and that is thine.” The same also let us do with a wife; for her temper is more or less like a child’s; and if she says “mine,” say, “why, everything is thine, and I am thine.” Nor is the expression one of flattery, but of exceeding wisdom. Thus wilt thou be able to abate her wrath, and put an end to her disappointment. For it is flattery when a man does an unworthy act with an evil object: whereas this is the highest philosophy. Say then, “Even I am thine, my child; this advice Paul gives me where he says, ‘The husband hath not power over his own body, but the wife.’ (1 Cor. vii. 4.) If I have no power over my body, but thou hast, much more hast thou over my possessions.” By saying these things thou wilt have quieted her, thou wilt have quenched the fire, thou wilt have shamed the devil, thou wilt have made her more thy slave than one bought with money, with this language thou wilt have bound her fast. Thus then, by thine own language, teach her never to speak of “mine and thine.” And again, never call her simply by her name, but with terms of endearment, with honor, with much love. Honor her, and she will not need honor from others; she will not want the glory that comes from others, if she enjoys that which comes from thee. Prefer her before all, on every account, both for her beauty and her discernment, and praise her. Thou wilt thus persuade her to give heed to none that are without, but to scorn all the world except thyself. Teach her the fear of God, and all good things will flow from this as from a fountain, and the house will be full of ten thousand blessings. If we seek the things that are incorruptible, these corruptible things will follow. “For,” saith He, “seek first His kingdom, and all these things shall be added unto you.” (Matt. vi. 33.) What sort of persons, think you, must the children of such parents be? What the servants of such masters? What all others who come near them? Will not they too eventually be loaded with blessings out of number? For generally the servants also have their characters formed after their master’s, and are fashioned after their humors, love the same objects, which they have been taught to love, speak the same language, and engage with them in the same pursuits. If thus we regulate ourselves, and attentively study the Scriptures, in most things we shall derive instruction from them. And thus shall be able to please God, and to pass through the whole of the present life virtuously, and to attain those blessings which are promised to those that love Him, of which God grant that we may all be counted worthy, through the grace and lovingkindness of our Lord Jesus Christ, with Whom, together with the Holy Ghost, be unto the Father, glory, power, and honor, now, and ever, through all ages. Amen.

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, καὶ αὐτός ἐστι σωτὴρ τοῦ σώματος. Ἀλλ' ὥσπερ ἡ Ἐκκλησία ὑποτάσσεται τῷ Κυρίῳ, οὕτω καὶ αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν παντί. αʹ. Σοφός τις ἀνὴρ ἐν τάξει μακαρισμῶν πολλὰ θεὶς, ἓν καὶ τοῦτο τέθεικεν ἐν τάξει μακαρισμοῦ: Καὶ γυνὴ, φησὶν, ἀνδρὶ συμπεριφερομένη. Καὶ πάλιν ἀλλαχοῦ μετὰ τῶν μακαρισμῶν αὐτὸ τίθησι, τὸ γυναῖκα ἀνδρὶ μετὰ ὁμονοίας συνεῖναι. Καὶ ἐξ ἀρχῆς δὲ πολλὴν ὁ Θεὸς φαίνεται πρόνοιαν πεποιημένος τῆς συζυγίας ταύτης: καὶ ὡς περὶ ἑνὸς, περὶ ἀμφοτέρων διαλεγόμενος, οὕτως ἔλεγεν: Ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς: καὶ πάλιν, Οὐκ ἔνι ἄρσεν καὶ θῆλυ. Οὐ γάρ ἐστιν ἀνδρὸς πρὸς ἄνδρα τοσαύτη οἰκειότης, ὅση γυναικὸς πρὸς ἄνδρα, ἂν ᾖ τις, ὡς χρὴ, συνεζευγμένος. Διὰ τοῦτο καί τις τὴν ὑπερβάλλουσαν ἀγάπην δηλῶν μακάριος ἀνὴρ, καί τινα τῶν αὐτῷ φίλων καὶ ὁμοψύχων πενθῶν, οὐ πατέρα εἶπεν, οὐ μητέρα, οὐ τέκνον, οὐκ ἀδελφὸν, οὐ φίλον, ἀλλὰ τί; Ἔπεσεν ἐπ' ἐμὲ ἡ ἀγάπησίς σου, φησὶν, ὡς ἀγάπησις τῶν γυναικῶν. Ὄντως γὰρ, ὄντως πάσης τυραννίδος αὕτη ἡ ἀγάπη τυραννικωτέρα. Αἱ μὲν γὰρ ἄλλαι, σφοδραί: αὕτη δὲ ἡ ἐπιθυμία ἔχει καὶ τὸ σφοδρὸν, καὶ τὸ ἀμάραντον. Ἔνεστι γάρ τις ἔρως ἐμφωλεύων τῇ φύσει, καὶ λανθάνων ἡμᾶς συμπλέκει ταῦτα τὰ σώματα. Διὰ τοῦτο καὶ ἐξ ἀρχῆς ἀπὸ ἀνδρὸς ἡ γυνὴ, καὶ μετὰ ταῦτα ἀπὸ ἀνδρὸς καὶ γυναικὸς ἀνὴρ καὶ γυνή. Ὁρᾷς σύνδεσμον καὶ συμπλοκὴν, καὶ πῶς οὐκ ἀφῆκεν ἑτέραν ἐπεισελθεῖν οὐσίαν ἔξωθεν; Καὶ ὅρα πόσα ᾠκονόμησε. Τὴν ἀδελφὴν ἠνέσχετο γαμῆσαι αὐτὸν τὴν αὑτοῦ, μᾶλλον δὲ οὐ τὴν ἀδελφὴν, ἀλλὰ τὴν θυγατέρα, μᾶλλον δὲ οὐ τὴν θυγατέρα, ἀλλά τι πλέον θυγατρὸς, τὴν σάρκα τὴν αὑτοῦ. Τὸ δὲ ὅλον ἐποίησεν ἄνωθεν, ὥσπερ ἐπὶ τῶν λίθων, εἰς ἓν αὐτοὺς συνάγων. Οὔτε γὰρ ἔξωθεν αὐτὴν εἰργάσατο, ἵνα μὴ ὡς ἀλλοτρία προσέχῃ: οὔτε πάλιν μέχρις αὐτῆς τὸν γάμον ἔστησεν, ἵνα μὴ συστέλλων ἑαυτὸν καὶ συνάγων, τῶν λοιπῶν χωρίζηται. Καὶ καθάπερ ἐπὶ τῶν φυτῶν ἐκεῖνα μάλιστά ἐστιν ἄριστα, ἂν καὶ ἓν πρέμνον ἔχῃ, καὶ εἰς πολλοὺς κλάδους ἐκτείνηται, ὡς ἐὰν περὶ τὴν ῥίζαν στρέφηται μόνον πάντα εἰκῆ: κἂν καὶ πολλὰς ἔχῃ τὰς ῥίζας, οὐκέτι θαυμαστὸν τὸ δένδρον: οὕτω δὴ καὶ ἐνταῦθα, ἐξ ἑνὸς τοῦ Ἀδὰμ τὸ πᾶν ἐποίησε φυτευθῆναι γένος, τοῦ μὴ διασπᾶσθαι καὶ χωρίζεσθαι καταστήσας εἰς ἀνάγκην μεγάλην. Καὶ μᾶλλον συστέλλων, οὐκέτι ἐποίησεν ἀδελφὰς γαμεῖσθαι καὶ θυγατέρας, ἵνα μὴ πάλιν τὴν ἀγάπην εἰς τὸ ἓν συστέλλωμεν, καὶ ἑτέρως ἑαυτῶν χωριζώμεθα. Διὰ τοῦτο ἔλεγεν: Ὁ ποιήσας ἐξ ἀρχῆς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. Μεγάλα γὰρ ἀπὸ τούτου κακὰ τίκτεται καὶ μεγάλα καλὰ καὶ οἰκίαις καὶ πόλεσιν. Οὐδὲν γὰρ οὕτως ἡμῶν συγκροτεῖ τὸν βίον, ὡς ἔρως ἀνδρὸς καὶ γυναικός: ὑπὲρ τούτου καὶ ὅπλα πολλοὶ τίθενται, ὑπὲρ τούτου καὶ τὴν ψυχὴν προδιδόασιν. Οὐ γὰρ ἂν ἁπλῶς οὐδὲ εἰκῆ πολλὴν ὑπὲρ τούτου τοῦ πράγματος ἐποιήσατο τὴν σπουδὴν Παῦλος, λέγων: Αἱ γυναῖκες, τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ. Τί δήποτε; Ὅτι ἐὰν ἐν ὁμονοίᾳ ὦσιν οὗτοι, καὶ παῖδες τρέφονται καλῶς, καὶ οἰκέται εὐτακτοῦσι, καὶ γείτονες ἀπολαύουσι τῆς εὐωδίας, καὶ φίλοι καὶ συγγενεῖς: ἐὰν δὲ τοὐναντίον, πάντα ἀνατέτραπται καὶ συγκέχυται. Καὶ καθάπερ τῶν στρατηγῶν πρὸς ἀλλήλους εἰρηνευόντων, πάντα ἐν ἀκολουθίᾳ ἐστὶ, καὶ ταραττομένων πάλιν ἐκείνων, πάντα ἄνω καὶ κάτω γίνεται: οὕτω δὴ καὶ νῦν. Διὸ, Αἱ γυναῖκες, φησὶ, τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ. Βαβαί! πῶς οὖν ἀλλαχοῦ λέγεις: Ἐὰν μή τις ἀποτάξηται καὶ γυναικὶ καὶ ἀνδρὶ, οὐ δύναται ἀκολουθῆσαί μοι; Εἰ γὰρ ὡς τῷ Κυρίῳ ὑποτάσσεσθαι χρὴ, πῶς λέγει διὰ τὸν Κύριον ἀφίστασθαι; Καὶ σφόδρα μὲν οὖν χρή: ἀλλὰ τὸ, ὡς, οὐ πάντως πανταχοῦ ἰσοτιμίας ἐστίν. Ἢ τοῦτό φησιν: Ὡς εἰδυῖαι ὅτι τῷ Κυρίῳ δουλεύετε: ὅπερ καὶ ἀλλαχοῦ φησιν, ὅτι εἰ καὶ μὴ διὰ ἄνδρα, ἀλλὰ προηγουμένως διὰ τὸν Κύριον: ἢ, Ὅταν ὑπείκῃς τῷ ἀνδρὶ, ὡς τῷ Κυρίῳ δουλεύουσα ἡγοῦ πείθεσθαι. Εἰ γὰρ Ὁ ἀρχαῖς ταύταις ταῖς ἔξωθεν ταῖς πολιτικαῖς ἀντιτασσόμενος, τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκε, πολλῷ μᾶλλον ἡ τῷ ἀνδρὶ μὴ ὑποτασσομένη. Οὕτως ἐξ ἀρχῆς ἠθέλησε, φησὶν, ὁ Θεός. Ὑποθώμεθα οὖν τὸν μὲν ἄνδρα ἐν τάξει κεῖσθαι κεφαλῆς, τὴν δὲ γυναῖκα ἐν τάξει σώματος. Εἶτα καὶ ἀπὸ λογισμῶν δεικνὺς, Ὅτι ὁ ἀνὴρ κεφαλή ἐστι τῆς γυναικὸς, φησὶ, καθὼς καὶ ὁ Χριστὸς τῆς Ἐκκλησίας, καὶ αὐτός ἐστι σωτὴρ τοῦ σώματος. Ἀλλ' ὡς ἡ Ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτω καὶ αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν παντί. Εἶτα, Ὁ ἀνήρ ἐστιν, εἰπὼν, κεφαλὴ τῆς γυναικὸς, ὡς καὶ ὁ Χριστὸς τῆς Ἐκκλησίας, καὶ αὐτός ἐστι σωτὴρ, ἐπάγει, τοῦ σώματος: καὶ γὰρ ἡ κεφαλὴ τοῦ σώματος σωτηρία ἐστίν. Ἤδη προκατεβάλετο τῷ ἀνδρὶ καὶ τῇ γυναικὶ τῆς ἀγάπης τὴν ὑπόθεσιν καὶ τὴν πρόνοιαν, ἑκάστῳ τὴν προσήκουσαν ἀπονέμων χώραν, τούτῳ μὲν τὴν ἀρχικὴν καὶ προνοητικὴν, ἐκείνῃ δὲ τὴν ὑποτακτικήν. βʹ. Ὡς οὖν ἡ Ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, τουτέστιν, ἄνδρες καὶ γυναῖκες: οὕτω καὶ αἱ γυναῖκες, τοῖς ἀνδράσιν ὡς τῷ Θεῷ ὑποτάσσεσθε. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ἑαυτῶν, καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν Ἐκκλησίαν. Ἤκουσας τῆς ὑποταγῆς τὴν ὑπερβολήν: ἐπῄνεσας καὶ ἐθαύμασας τὸν Παῦλον, ἅτε συγκροτοῦντα τὸν βίον ἡμῶν, ὡς θαυμαστόν τινα καὶ πνευματικὸν ἄνδρα: καλῶς. Ἀλλ' ἄκουσον, ἃ καὶ παρὰ σοῦ ἀπαιτεῖ: πάλιν γὰρ τῷ αὐτῷ κέχρηται ὑποδείγματι: Οἱ ἄνδρες, ἀγαπᾶτε, φησὶ, τὰς γυναῖκας ἑαυτῶν, καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν Ἐκκλησίαν. Εἶδες μέτρον ὑπακοῆς; Ἄκουσον καὶ μέτρον ἀγάπης. Βούλει σοι τὴν γυναῖκα ὑπακούειν, ὡς τῷ Χριστῷ τὴν Ἐκκλησίαν; Προνόει καὶ αὐτὸς αὐτῆς, ὡς ὁ Χριστὸς τῆς Ἐκκλησίας: κἂν τὴν ψυχὴν ὑπὲρ αὐτῆς δοῦναι δεῖ, κἂν κατακοπῆναι μυριάκις, κἂν ὁτιοῦν ὑπομεῖναι καὶ παθεῖν, μὴ παραιτήσῃ: κἂν ταῦτα πάθῃς, οὐδὲν οὐδέπω πεποίηκας, οἷον ὁ Χριστός. Σὺ μὲν γὰρ ἤδη συναφθεὶς ταῦτα ποιεῖς, ἐκεῖνος δὲ ὑπὲρ ἀποστρεφομένης αὐτὸν καὶ μισούσης. Ὥσπερ οὖν αὐτὸς τὴν ἀποστρεφομένην αὐτὸν καὶ μισοῦσαν καὶ διαπτύουσαν καὶ θρυπτομένην περὶ τοὺς πόδας αὐτοῦ τῇ πολλῇ ἤγαγε κηδεμονίᾳ, οὐκ ἀπειλαῖς, οὐδὲ ὕβρεσιν, οὐδὲ φόβῳ, οὐδὲ ἑτέρῳ τινὶ τοιούτῳ: οὕτω καὶ σὺ πρὸς τὴν γυναῖκα ἔχε τὴν σήν: κἂν ὑπερορῶσαν, κἂν θρυπτομένην, καταφρονοῦσαν ἴδης, δυνήσῃ αὐτὴν ὑπὸ τοὺς πόδας ἀγαγεῖν τοὺς σοὺς τῇ πολλῇ περὶ αὐτὴν προνοίᾳ, τῇ ἀγάπῃ, τῇ φιλίᾳ. Οὐδὲν γὰρ τούτων τυραννικώτερον τῶν δεσμῶν, καὶ μάλιστα ἀνδρὶ καὶ γυναικί. Οἰκέτην μὲν γὰρ φόβῳ τις ἂν καταδῆσαι δυνήσεται, μᾶλλον δὲ οὐδὲ ἐκεῖνον: ταχέως γὰρ ἀποπηδήσας οἰχήσεται: τὴν δὲ τοῦ βίου κοινωνὸν, τὴν παίδων μητέρα, τὴν πάσης εὐφροσύνης ὑπόθεσιν, οὐ φόβῳ καὶ ἀπειλαῖς δεῖ καταδεσμεῖν, ἀλλ' ἀγάπῃ καὶ διαθέσει. Ποία γὰρ συζυγία, ὅταν ἡ γυνὴ τὸν ἄνδρα τρέμῃ; ποίας δὲ αὐτὸς ὁ ἀνὴρ ἀπολαύσεται ἡδονῆς, ὡς δούλῃ συνοικῶν τῇ γυναικὶ, καὶ οὐχ ὡς ἐλευθέρᾳ; Κἂν πάθῃς τι ὑπὲρ αὐτῆς, μὴ ὀνειδίσῃς: οὐδὲ γὰρ ὁ Χριστὸς τοῦτο ἐποίησε: Καὶ ἑαυτὸν, φησὶ, παρέδωκεν ὑπὲρ αὐτῆς, ἵνα αὐτὴν καθαρίσας ἁγιάσῃ. Ἄρα ἀκάθαρτος ἦν, ἄρα μῶμον εἶχεν, ἄρα ἄμορφος ἦν, ἄρα εὐτελής. Οἵαν ἂν λάβῃς γυναῖκα, οὐ τοιαύτην λήψῃ νύμφην, οἵαν ὁ Χριστὸς τὴν Ἐκκλησίαν, οὐδὲ τοσοῦτόν σου ἀπέχουσαν, ὅσον ἡ Ἐκκλησία τοῦ Χριστοῦ: ἀλλ' ὅμως οὐκ ἐβδελύξατο, οὐδὲ ἐμίσησε διὰ τὴν ὑπερβολὴν τῆς ἀμορφίας. Βούλει ἀκοῦσαι αὐτῆς τὴν ἀμορφίαν; ἄκουε Παύλου λέγοντος: Ἦτε γάρ ποτε σκότος. Εἶδες αὐτῆς τὸ μέλαν; τί σκότους μελανώτερον; ἀλλ' ὅρα καὶ τὸ θρασύ: Ἐν κακίᾳ, φησὶ, καὶ φθόνῳ διάγοντες. Ὅρα καὶ τὸ ἀκάθαρτον: Ἀπειθεῖς, ἀνόητοι. Τί δὲ λέγω; καὶ μωρὰ ἦν, καὶ βλάσφημος: ἀλλ' ὅμως τοσούτων ὄντων, ὡς ὑπὲρ ὡραίας, ὡς ὑπὲρ ἀγαπωμένης, ὡς ὑπὲρ θαυμαστῆς, οὕτως ἑαυτὸν ἐξέδωκεν ὑπὲρ τῆς ἀμόρφου. Καὶ τοῦτο θαυμάζων ὁ Παῦλος ἔλεγε: Μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται: καὶ πάλιν, Εἰ ἔτι ἁμαρτωλῶν ἡμῶν ὄντων ὁ Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε. Καὶ τοιαύτην λαβὼν, καλλωπίζει αὐτὴν καὶ λούει, καὶ οὐδὲ τοῦτο παραιτεῖται. Ἵνα αὐτὴν ἁγιάσῃ, φησὶ, καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι. Ἵνα παραστήσῃ αὐτὴν ἑαυτῷ ἔνδοξον τὴν Ἐκκλησίαν, μὴ ἔχουσαν σπῖλον, ἢ ῥυτίδα, ἤ τι τῶν τοιούτων, ἀλλ' ἵνα ᾖ ἁγία καὶ ἄμωμος. Τῷ λουτρῷ λούει αὐτῆς τὴν ἀκαθαρσίαν. Ἐν ῥήματι, φησί. Ποίῳ; Ἐν ὀνόματι τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Καὶ οὐχ ἁπλῶς αὐτὴν ἐκόσμησεν, ἀλλ' ἔνδοξον ἐποίησε, Μὴ ἔχουσαν σπῖλον, ἢ ῥυτίδα, ἤ τι τῶν τοιούτων. Καὶ ἡμεῖς τοίνυν τοῦτο ἐπιζητῶμεν τὸ κάλλος, καὶ δυνησόμεθα αὐτοῦ γενέσθαι δημιουργοί. Μὴ ζήτει σὺ παρὰ τῆς γυναικὸς, ἃ μή ἐστιν αὐτῆς. Ὁρᾷς ὅτι πάντα παρὰ τοῦ Δεσπότου εἶχεν ἡ Ἐκκλησία: παρ' αὐτοῦ γέγονεν ἔνδοξος, παρ' αὐτοῦ ἄμωμος. Μὴ ἀποστραφῇς δι' ἀμορφίαν τὴν γυναῖκα. Ἄκουε τῆς Γραφῆς λεγούσης: Μικρὰ ἐν πετεινοῖς ἡ μέλισσα, καὶ ἀρχὴ γλυκασμάτων ὁ καρπὸς αὐτῆς. Θεοῦ πλάσμα ἐστίν: οὐκ ἐκείνην ὑβρίζεις, ἀλλὰ τὸν ἐργασάμενον. Τί πάθῃ ἡ γυνή; Μὴ ἐπαινέσῃς αὐτὴν δι' εὐμορφίαν: ἀκολάστων ψυχῶν καὶ ὁ ἔπαινος, καὶ τὸ μῖσος ἐκεῖνο, καὶ αὐτὴ ἡ ἀγάπη. Ψυχῆς ἐπιζήτει κάλλος: τὸν νυμφίον τῆς Ἐκκλησίας μιμοῦ. Τὸ ἔξωθεν κάλλος ἀλαζονείας καὶ ἀπονοίας γέμει πολλῆς, καὶ εἰς ζηλοτυπίαν ἐμβάλλει, καὶ ὑποπτεύειν σε πολλάκις ποιεῖ τὸ πρᾶγμα ἄτοπα. Ἀλλὰ ἡδονὴν ἔχει; Μέχρι τοῦ πρώτου μηνὸς καὶ τοῦ δευτέρου, ἢ τὸ πολὺ, τοῦ ἐνιαυτοῦ, λοιπὸν δὲ οὐκέτι, ἀλλ' ὑπὸ τῆς συνηθείας τὸ θαῦμα μαραίνεται: τὰ μέντοι διὰ τὸ κάλλος προσγενόμενα κακὰ ἐναπομένει, ὁ τῦφος, ἡ ἀπόνοια καὶ ἡ ὑπεροψία. Ἐπὶ δὲ τῆς μὴ τοιαύτης, οὐδὲν τοιοῦτον: ἀλλ' εἰκότως ἀρχόμενος ὁ ἔρως παραμένει σφοδρὸς, ἐπειδὴ κάλλους ἐστὶ ψυχῆς, καὶ οὐ σώματος. γʹ. Τί βέλτιον τοῦ οὐρανοῦ, εἰπέ μοι, τί βέλτιον τῶν ἄστρων; Οἷον ἂν εἴποις σῶμα, οὐκ ἔστιν οὕτω λευκόν: οἵους ἂν εἴποις ὀφθαλμοὺς, οὐκ εἰσὶν οὕτω φαιδροί. Τούτων δὲ γενομένων καὶ οἱ ἄγγελοι ἐθαύμασαν, καὶ ἡμεῖς νῦν θαυμάζομεν, ἀλλ' οὐχ ὁμοίως, ὡς παρὰ τὴν ἀρχήν. Τοιοῦτον γὰρ ἡ συνήθεια: οὐχ ὁμοίως ἐκπλήττει: πόσῳ μᾶλλον ἐπὶ γυναικός; Ἂν δὲ καὶ νόσος ἐπιγένηται, εὐθέως ἀπέπτη τὸ πᾶν. Εὔνοιαν ζητῶμεν παρὰ γυναικὸς, μετριοφροσύνην, ἐπιείκειαν: ταῦτα τοῦ κάλλους τὰ γνωρίσματα: σώματος μέντοι ὥραν μὴ ζητῶμεν, μηδὲ ἐγκαλῶμεν αὐτῇ περὶ τούτων, ὧν οὐκ ἔστι κυρία, μᾶλλον δὲ μηδὲ ὅλως ἐγκαλῶμεν (τολμηρῶν γὰρ), μηδὲ ἀποδυσπετῶμεν, μηδὲ δυσχεραίνωμεν. Ἢ οὐχ ὁρᾶτε πόσοι γυναιξὶν ὡραίαις συνοικήσαντες, ἐλεεινῶς τὸν βίον κατέστρεψαν; πόσοι δὲ οὐ σφόδρα εὐμόρφοις, μετὰ πολλῆς ἡδονῆς εἰς ἔσχατον γῆρας ἤλασαν; Τὸν σπῖλον τὸν ἔσωθεν ἀποσμήχωμεν, τὰς ῥυτίδας τὰς ἔνδον ἐκτίλλωμεν, τοὺς μώμους τοὺς ἐπὶ τῆς ψυχῆς ἀνέλωμεν. Τοιοῦτον ὁ Θεὸς ἐπιζητεῖ κάλλος: τῷ Θεῷ, μὴ ἡμῖν, καλὴν αὐτὴν κατασκευάζωμεν. Μὴ χρήματα ζητῶμεν, μηδὲ εὐγένειαν τὴν ἔξωθεν, ἀλλ' εὐγένειαν τὴν ἐν ψυχῇ. Μηδεὶς ἀπὸ γυναικὸς ἀναμενέτω πλουτεῖν: αἰσχρὸς γὰρ καὶ ἐπονείδιστος οὗτος ὁ πλοῦτος: μηδὲ ὅλως ζητείτω τις ἐντεῦθεν πλουτεῖν. Οἱ γὰρ βουλόμενοι πλουτεῖν, φησὶν, ἐμπίπτουσιν εἰς πειρασμὸν, καὶ ἐπιθυμίας ἀνοήτους καὶ βλαβερὰς, καὶ εἰς παγίδας καὶ ὄλεθρον καὶ ἀπώλειαν. Ἀπὸ γυναικὸς τοίνυν μὴ ζήτει χρημάτων περιουσίαν, καὶ πάντα εὑρήσεις τὰ ἄλλα εὐκόλως. Τίς, εἰπέ μοι, τὰ κυριώτερα ἀφεὶς, τῶν ἐλαττόνων ἐπιμελήσεται; Ἀλλ', οἴμοι! πανταχοῦ τοῦτο πάσχομεν: κἂν παῖδα κτησώμεθα, οὐ σπουδάζομεν ὅπως γένηται ἀγαθὸς, ἀλλ' ὅπως πλουσίαν αὐτῷ γυναῖκα λάβωμεν: οὐχ ὅπως εὔτροπος, ἀλλ' ὅπως εὔπορος: κἂν ἐπιτήδευμα μετίωμεν, οὐχ ὅπως ἁμαρτημάτων ἀπηλλαγμένον ᾖ, ἀλλ' ὅπως ἡμῖν κέρδος προσοίσῃ μέγα: καὶ πάντα γέγονε χρήματα. Διὰ τοῦτο πάντα διέφθαρται, ὅτι ἐκεῖνος ἡμᾶς κατέχει ὁ ἔρως. Οὕτως ὀφείλουσι, φησὶν, οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας, ὡς τὰ ἑαυτῶν σώματα. Τί δὴ τοῦτό ἐστιν; Ὡς εἰς μείζονα εἰκόνα, καὶ σφοδρότερον ἦλθεν ὑπόδειγμα: οὐ τοῦτο δὲ μόνον, ἀλλὰ καὶ ὡς ἐγγύτερον, καὶ σαφέστερον, καὶ δικαίωμα ἕτερον. Ἐκεῖνο μὲν γὰρ οὐκ ἦν πολλῆς ἀνάγκης: ἵνα γὰρ μή τις εἴπῃ, Ἐκεῖνος Χριστὸς ἦν, καὶ Θεὸς ἦν, καὶ ἑαυτὸν παρέδωκεν, ἑτέρωθεν αὐτὸ μεθοδεύει λοιπὸν, λέγων: Οὕτως ὀφείλουσιν: οὐ γὰρ χάρις ἐστὶ τὸ πρᾶγμα, ἀλλ' ὀφειλή. Εἰπὼν, ὡς τὰ ἑαυτῶν σώματα, ἐπήγαγεν, Οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλ' ἐκτρέφει καὶ θάλπει αὐτήν. Τουτέστι, θεραπεύει μετὰ πολλῆς τῆς ἐπιμελείας. Καὶ πῶς αὐτοῦ ἐστι σάρξ; Ἄκουε: Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστῶν μου, φησὶ, καὶ σὰρξ ἐκ τῆς σαρκός μου. Καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ, Ἔσονται, φησὶν, εἰς σάρκα μίαν. Καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν Ἐκκλησίαν. Ἐπὶ τὸ πρῶτον ὑπόδειγμα ἦλθεν. Ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ, ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστῶν αὐτοῦ. Πῶς; Ἀπὸ γὰρ τῆς ἡμετέρας γέγονεν ὕλης, ὥσπερ καὶ ἡ Εὔα σὰρξ ἀπὸ τῆς σαρκὸς τοῦ Ἀδάμ. Καλῶς δὲ ὀστῶν καὶ σαρκὸς ἐμνημόνευσε: ταῦτα γάρ ἐστιν ἐν ἡμῖν τὰ κυριώτερα, σάρκες καὶ ὀστᾶ: τὰ μὲν ὥσπερ τις τρόπις ὑποκείμενα, τὰ δὲ ὥσπερ οἰκοδομία. Ἀλλ' ἐκεῖνο μὲν δῆλον: τοῦτο δὲ πῶς; Ὥσπερ ἐκεῖ τοσαύτη ἐγγύτης ἐστὶν, οὕτω, φησὶ, καὶ ἐνταῦθα. Τί ἐστιν, ἐκ τῆς σαρκὸς αὐτοῦ; Τουτέστι, γνησίως ἐξ αὐτοῦ. Καὶ πῶς τοῦ Χριστοῦ μέλη οὕτως ἐσμέν; Ὅτι κατ' αὐτὸν γεγενήμεθα. Καὶ πῶς ἐκ τῆς σαρκός; Ἴστε ὅσοι μετέχετε μυστηρίων: ἐκ τούτου γὰρ εὐθέως ἀναπλαττόμεθα. Καὶ πῶς; Πάλιν ἄκουε τοῦ μακαρίου τούτου λέγοντος: Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, παραπλησίως καὶ αὐτὸς μετέσχε τῶν αὐτῶν. Ἀλλ' ἐνταῦθα αὐτὸς ἡμῖν ἐκοινώνησεν, οὐχ ἡμεῖς αὐτῷ: πῶς οὖν ἐκ τῆς σαρκὸς αὐτοῦ ἐσμεν, καὶ ἐκ τῶν ὀστῶν αὐτοῦ; Τινὲς τὸ αἷμά φασι καὶ τὸ ὕδωρ, οὐκ ἔστι δέ: ἀλλ' ὅπερ δηλοῦν βούλεται, τοῦτό ἐστιν, ὅτι ὥσπερ ἄνευ συνουσίας ἐκεῖνος γεγέννηται ἐκ Πνεύματος ἁγίου, οὕτω καὶ ἡμεῖς γεννώμεθα ἐν τῷ λουτρῷ. Ὅρα πόσα ὑποδείγματα, ὥστε πιστευθῆναι τὴν γέννησιν ἐκείνην. Ὢ τῆς ἀνοίας τῶν αἱρετικῶν! τὸ ἤδη τεχθὲν ἐξ ὕδατος, ὅτι τίκτεται, γέννημα ἀληθινὸν ὁμολογοῦσιν: ὅτι δὲ γινώμεθα αὐτοῦ σῶμα, οὐ δέχονται. Ἂν τοίνυν τοῦτο μὴ γινώμεθα, πῶς ἁρμόσει τὸ, Ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων αὐτοῦ, λεγόμενον; Σκόπει δέ: ἐπλάσθη ὁ Ἀδὰμ, ἐτέχθη ὁ Χριστός: ἐκ τῆς πλευρᾶς τοῦ Ἀδὰμ εἰσῆλθε φθορὰ, ἐκ τῆς πλευρᾶς τοῦ Χριστοῦ ἐπήγασεν ἡ ζωή: ἐν παραδείσῳ ἐβλάστησε θάνατος, ἐν τῷ σταυρῷ αὐτοῦ ἡ ἀναίρεσις γέγονεν. δʹ. Ὡς οὖν ὁ Υἱὸς τοῦ Θεοῦ τῆς ἡμετέρας φύσεως, οὕτως ἡμεῖς τῆς οὐσίας αὐτοῦ: καὶ ὡς ἡμᾶς ἐκεῖνος ἔχει ἐν ἑαυτῷ, οὕτω καὶ ἡμεῖς αὐτὸν ἔχομεν ἐν ἡμῖν. Ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὑτοῦ καὶ τὴν μητέρα αὑτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὑτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. Ἰδοὺ καὶ τρίτον δικαίωμα: δείκνυσι γὰρ, ὅτι τοὺς γεννησαμένους τις ἀφεὶς καὶ ἐξ ὧν ἔφυ, ἐκείνῃ συμπλέκεται: καὶ λοιπὸν ἡ σὰρξ ὁ πατὴρ καὶ ἡ μήτηρ καὶ ὁ παῖς ἐστιν ἐκ τῆς ἑκατέρου συνουσίας συγκραθεῖσα: καὶ γὰρ μιγέντων τῶν σπερμάτων, τίκτεται ὁ παῖς: ὥστε τοὺς τρεῖς εἶναι μίαν σάρκα. Οὕτως οὖν ἡμεῖς πρὸς τὸν Χριστὸν γινόμεθα μία σὰρξ διὰ μετουσίας: καὶ πολλῷ μᾶλλον ἡμεῖς, ἢ τὸ παιδίον. Τί δή ποτε; Ὅτι ἐξ ἀρχῆς οὕτω γέγονε. Μή μοι λέγε, ὅτι τοιάδε ἐστί, καὶ τοιάδε ἐστίν. Οὐχ ὁρᾷς, ὅτι καὶ ἐν τῇ σαρκὶ πολλὰ ἔχομεν ἐλαττώματα; Ὁ μὲν γάρ ἐστι χωλὸς, ὁ δὲ διεστραμμένους ἔχει τοὺς πόδας, ἕτερος χεῖρας ξηρὰς, ἄλλος ἄλλο τι μέλος ἀσθενές: καὶ ὅμως οὐκ ἀλγεῖ οὐδὲ ἐκκόπτει, ἀλλὰ καὶ προτίθησιν αὐτὸ πολλάκις τοῦ ἄλλου: εἰκότως: αὐτοῦ γάρ ἐστιν. Ὅσην τοίνυν ἕκαστος πρὸς ἑαυτὸν ἀγάπην ἔχει, τοσαύτην πρὸς τὴν γυναῖκα ἡμᾶς βούλεται ἔχειν: οὐχ ὅτι φύσεως μιᾶς κοινωνοῦμεν, ἀλλὰ πλέον τοῦτο ἡμῖν τὸ δικαίωμα τὸ πρὸς τὴν γυναῖκα. ἐπειδὴ οὐκέτι δύο εἰσὶ σώματα, ἀλλ' ἓν, ὁ μὲν κεφαλὴ ὢν, ἡ δὲ σῶμα. Καὶ πῶς φησιν ἀλλαχοῦ, Κεφαλὴ δὲ Χριστοῦ ὁ Θεός; Τοῦτο καὶ ἐγώ φημι, ὅτι ὥσπερ ἓν σῶμα ἡμεῖς, οὕτω καὶ ὁ Χριστὸς καὶ ὁ Πατὴρ ἕν. Εὑρίσκεται ἄρα καὶ ὁ Πατὴρ κεφαλὴ ἡμῶν ὤν. Δύο τίθησιν ὑποδείγματα, τὸ τοῦ σώματος, καὶ τὸ τοῦ Χριστοῦ: διὸ καὶ ἐπάγει: Τὸ μυστήριον τοῦτο μέγα ἐστίν: ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν Ἐκκλησίαν. Τί ἐστι τοῦτο; Μέγα μυστήριον αὐτό φησιν, ὅτι μέγα τι καὶ θαυμαστὸν ᾐνίξατο ὁ μακάριος Μωϋσῆς, μᾶλλον δὲ ὁ Θεός: τέως μέντοι, Εἰς Χριστὸν, φησὶ, λέγω, ὅτι καὶ αὐτὸς τὸν Πατέρα ἀφεὶς κατῆλθε, καὶ ἦλθε πρὸς τὴν νύμφην, καὶ ἐγένετο εἰς πνεῦμα ἕν: Ὁ κολλώμενος γὰρ τῷ Κυρίῳ, ἓν πνεῦμά ἐστι. Καὶ καλῶς εἶπε: Μέγα μυστήριόν ἐστιν: ὡς ἂν εἰ ἔλεγε: Πλὴν ἀλλ' οὐχ ἡ ἀλληγορία ἀνατρέπει τὴν ἀγάπην. Πλὴν καὶ ὑμεῖς οἱ καθ' ἕνα, ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω, ὡς ἑαυτόν: ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. Ὄντως γὰρ, ὄντως μυστήριόν ἐστι, καὶ μέγα μυστήριον, ὅτι τὸν φύντα, τὸν γεννησάμενον, τὸν ἀναθρεψάμενον, τὴν ὠδινήσασαν, τὴν ταλαιπωρηθεῖσαν ἀφεὶς, τοὺς τὰ τοσαῦτα εὐεργετήσαντας, τοὺς ἐν συνηθείᾳ γενομένους, τῇ μηδὲ ὀφθείσῃ, μηδὲ κοινόν τι ἐχούσῃ πρὸς αὐτὸν προσκολλᾶται, καὶ πάντων αὐτὴν προτιμᾷ. Μυστήριον ὄντως ἐστί. Καὶ οἱ γονεῖς τούτων γινομένων οὐκ ἄχθονται, ἀλλὰ μὴ γινομένων μᾶλλον: καὶ χρημάτων ἀναλισκομένων καὶ δαπάνης γινομένης, ἥδονται. Ὄντως μέγα μυστήριον, ἀπόῤῥητόν τινα σοφίαν ἔχον. Τοῦτο ἄνωθεν προφητεύων ἐδήλου Μωϋσῆς: τοῦτο καὶ νῦν ὁ Παῦλος βοᾷ λέγων: Εἰς Χριστὸν καὶ εἰς τὴν Ἐκκλησίαν. Πλὴν οὐ δι' αὐτὸν εἴρηται μόνον οὕτως, ἀλλὰ καὶ διὰ τὴν γυναῖκα, ἵνα ὡς τὴν ἰδίαν σάρκα αὐτὴν θάλπῃ, ὡς καὶ ὁ Χριστὸς τὴν Ἐκκλησίαν. Ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. Οὐκέτι τὰ τῆς ἀγάπης τίθησι μόνον, ἀλλὰ τί; Ἵνα φοβῆται τὸν ἄνδρα. Ἀρχὴ δευτέρα ἐστὶν ἡ γυνή. Μήτε οὖν αὕτη τὴν ἰσοτιμίαν ἀπαιτείτω: ὑπὸ γὰρ τὴν κεφαλήν ἐστι: μήτε ἐκεῖνος ὡς ὑποτεταγμένης καταφρονείτω: σῶμα γάρ ἐστι, κἂν καταφρονῇ τοῦ σώματος ἡ κεφαλὴ, καὶ αὐτὴ προσαπολεῖται: ἀλλ' ἀντίῤῥοπον τῆς ὑπακοῆς εἰσαγέτω τὴν ἀγάπην. Ὥσπερ ἡ κεφαλὴ, καὶ τὸ σῶμα: τὸ μὲν αὐτῇ πρὸς διακονίαν παρέχον τὰς χεῖρας, τοὺς πόδας, τὰ λοιπὰ πάντα μέλη: ἐκείνη δὲ αὐτοῦ προνοουμένη, πᾶσαν ἐν ἑαυτῇ αἴσθησιν ἔχουσα. Οὐδὲν ταύτης ἄμεινον τῆς συζυγίας. Καὶ πῶς ἂν γένοιτο ἀγάπη, φησὶ, φόβου ὄντος; Μάλιστα τότε ἂν γένοιτο. Ἡ γὰρ φοβουμένη καὶ ἀγαπᾷ: ἡ ἀγαπῶσα φοβεῖται ὡς κεφαλὴν, καὶ ἀγαπᾷ ὡς μέλος, ἐπεὶ καὶ ἡ κεφαλὴ μέλος τοῦ παντός ἐστι σώματος. Διὰ τοῦτο τὴν μὲν ὑπέταξε, τὸν δὲ ἐπέθηκεν, ἵνα εἰρήνη ᾖ. Ἔνθα γὰρ ἰσοτιμία, εἰρήνη οὐκ ἄν ποτε γένοιτο, οὐδὲ δημοκρατουμένης οἰκίας, οὐδὲ πάντων ἀρχόντων, ἀλλὰ ἀνάγκη μίαν εἶναι τὴν ἀρχήν. Καὶ ταῦτα πανταχοῦ ἐπὶ τῶν σωματικῶν: ἐπεὶ ἐὰν ὦσιν ἄνδρες πνευματικοὶ, ἔσται εἰρήνη. Πεντακισχίλιαι ἦσαν ψυχαὶ, καὶ οὐδείς τι τῶν ὑπαρχόντων ἔλεγεν ἴδιον εἶναι, ἀλλ' ὑπετάττοντο ἀλλήλοις. Τοῦτο δεῖγμα συνέσεως καὶ φόβου Θεοῦ. Τὸν μὲν οὖν τῆς ἀγάπης τρόπον ἔδειξε, τὸν δὲ τοῦ φόβου, οὐκέτι. εʹ. Καὶ ὅρα τὸν μὲν τῆς ἀγάπης πλατύνοντα, τὰ κατὰ Χριστὸν διηγούμενον, τὰ κατὰ τὴν σάρκα τὴν ἰδίαν, τὸ, Ἀντὶ τούτου καταλείψει ἄνθρωπος τὴν μητέρα αὑτοῦ καὶ τὸν πατέρα: τὰ δὲ τοῦ φόβου οὐκέτι πλατύνει. Τί δήποτε; Ὅτι τοῦτο μᾶλλον βούλεται κρατεῖν, τὸ τῆς ἀγάπης. Ταύτης γὰρ οὔσης, πάντα ἕπεται τὰ ἄλλα: ἐκείνου δὲ ὄντος, οὐ πάντως. Ὁ μὲν γὰρ ἀγαπῶν τὴν γυναῖκα, κἂν μὴ σφόδρα ἔχῃ πειθηνίαν, πάντα ὅμως ὑποστήσεται: οὕτω δύσκολον καὶ χαλεπὸν ἡ ὁμόνοια, ὅταν μὴ τῇ τῆς τυραννίδος ἀγάπῃ ὦσι συνδεδεμένοι: ὁ μέντοι φόβος οὐ πάντως τοῦτο κατορθώσει. Διὰ τοῦτο ἐνδιατρίβει τούτῳ πλέον, ὅπερ ἐστὶν ἰσχυρόν. Καὶ δοκοῦσα πλεονεκτεῖσθαι ἡ γυνὴ, ὅτι φοβεῖσθαι προσετάγη, πλεονεκτεῖ: τὸ γὰρ κυριώτερον ὁ ἀνὴρ προστέτακται, τὸ ἀγαπᾷν. Τί οὖν, ἂν μὴ φοβῆται, φησὶν, ἡ γυνή; Σὺ ἀγάπα, τὸ σαυτοῦ πλήρου. Καὶ γὰρ ἂν τὰ παρὰ τῶν ἄλλων μὴ ἕπηται, τὰ παρ' ἡμῶν ἕπεσθαι δεῖ. Οἷόν τι λέγω: Ὑποτασσόμενοι, φησὶν, ἀλλήλοις ἐν φόβῳ Χριστοῦ. Τί οὖν, ἂν ὁ ἕτερος μὴ ὑποτάσσηται; Σὺ πείθου τῷ νόμῳ τοῦ Θεοῦ. Οὕτω δὴ καὶ ἐνταῦθα: ἡ γοῦν γυνὴ κἂν μὴ ἀγαπᾶται, ὅμως φοβείσθω, ἵνα μηδὲν ᾖ παρ' αὐτῇ γεγονός: ὅ τε ἀνὴρ, ἂν μὴ φοβῆται ἡ γυνὴ, ὅμως ἀγαπάτω, ἵνα μηδὲν αὐτὸς ὑστερῇ: ἕκαστος γὰρ τὸ ἴδιον ἀπέλαβεν. Ἄρα γάμος ἐστὶν οὗτος γινόμενος κατὰ Χριστὸν, γάμος πνευματικὸς καὶ γέννησις πνευματικὴ, οὐκ ἐξ αἱμάτων, οὐκ ἐξ ὠδίνων. Τοιαύτη καὶ ἡ τοῦ Ἰσαάκ: ἄκουε τῆς Γραφῆς λεγούσης: Καὶ ἐξέλιπε παραγίνεσθαι Σάῤῥᾳ τὰ γυναικεῖα αὐτῆς. Καὶ ὁ γάμος οὐκ ἀπὸ πάθους οὐδὲ σωμάτων, ἀλλὰ πνευματικὸς ὅλος, ψυχῆς πρὸς Θεὸν συναπτομένης συνάφειαν ἄῤῥητον, καὶ μόνος οἶδεν αὐτός. Διὰ τοῦτό φησιν: Ὁ κολλώμενος τῷ Κυρίῳ, ἓν πνεῦμά ἐστιν. Ὅρα πῶς σπουδάζει καὶ τὴν σάρκα ἑνῶσαι τῇ σαρκὶ, καὶ τὸ πνεῦμα τῷ πνεύματι. Ποῦ οἱ αἱρετικοί; Οὐκ ἂν, εἰ τῶν διαβεβλημένων ὁ γάμος ἦν, νύμφην καὶ νυμφίον ἐκάλεσεν: οὐκ ἂν προτρέπων ἐκεῖνο παρήγαγε τὸ, Καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ πάλιν ἐπήγαγεν, ὅτι Εἰς τὸν Χριστὸν εἴρηται καὶ τὴν Ἐκκλησίαν. Περὶ γὰρ ταύτης καὶ ὁ Ψαλμῳδός φησιν: Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου: καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου. Διὰ τοῦτο καὶ ὁ Χριστὸς ἔλεγεν: Ἐγὼ παρὰ τοῦ Πατρὸς ἐξῆλθον, καὶ ἥκω. Ἀλλ' ὅταν εἴπω, ὅτι τὸν Πατέρα κατέλιπε, μὴ τοιοῦτον νομίσῃς, οἷον ἐπ' ἀνθρώπων, τόπων μετάβασιν. Ὥσπερ γὰρ ἐκβῆναι λέγεται, οὐκ ἐπειδὴ ἐξῆλθεν, ἀλλὰ διὰ τὴν σάρκα, οὕτω καὶ τὸ, Κατέλιπε τὸν Πατέρα. Διὰ τί οὖν μὴ καὶ περὶ τῆς γυναικὸς εἶπε, Προσκολληθήσεται πρὸς τὸν ἄνδρα αὐτῆς; Τί δήποτε; Ὅτι περὶ ἀγάπης διελέγετο, καὶ τῷ ἀνδρὶ διελέγετο. Ἐκείνῃ μὲν γὰρ περὶ φόβου διαλεγόμενος, φησίν: Ἀνήρ ἐστι κεφαλὴ τῆς γυναικός: καὶ πάλιν, ὅτι Καὶ ὁ Χριστὸς κεφαλὴ τῆς Ἐκκλησίας: περὶ δὲ ἀγάπης αὐτῷ διαλέγεται, καὶ αὐτῷ τὰ ταύτης ἐνεχείρισε, καὶ τὰ περὶ τῆς ἀγάπης πρὸς αὐτὸν ἐφθέγξατο, συσφίγγων αὐτὸν καὶ συγκολλῶν. Ὁ γὰρ τὸν πατέρα διὰ τὴν γυναῖκα ἀφεὶς, καὶ αὐτὴν δὲ ταύτην πάλιν ἀφεὶς καὶ καταλιμπάνων, ποίας ἂν εἴη ἄξιος συγγνώμης; Οὐχ ὁρᾷς πόσης αὐτὴν ἀπολαύειν βούλεται τιμῆς ὁ Θεὸς, ὅτι σε τοῦ πατρὸς ἀπαγαγὼν, ταύτῃ προσήλωσε; Τί οὖν, ἂν τὰ παρ' ἡμῶν γένηται, φησὶν, ἐκείνη δὲ μὴ ἀκολουθῇ; Εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω. Οὐ δεδούλωται ὁ ἀδελφὸς, ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις. Ἀλλ' ὅταν ἀκούῃς φόβον, ἐλευθέρᾳ προσήκοντα φόβον ἀπαίτει, μὴ καθὼς παρὰ δούλης: σῶμα γάρ ἐστι σόν: ἂν γὰρ τοῦτο ποιήσῃς, σαυτὸν καθυβρίζεις, τὸ σῶμα ἀτιμάζων τὸ σόν. Ποῖος δέ ἐστιν ὁ φόβος; Ὥστε μὴ ἀντιλέγειν, ὥστε μὴ ἐπανίστασθαι, ὥστε μὴ τῶν πρωτείων ἐρᾷν: ἀρκεῖ μέχρι τούτων ἑστάναι τὸν φόβον. Ἂν δὲ ἀγαπᾷς, ὡς ἐκελεύσθης, μείζονα ἐργάσῃ: μᾶλλον δὲ οὐκέτι φόβῳ τοῦτο ἐργάσῃ, ἀλλὰ καὶ αὐτὴ ἡ ἀγάπη ἐργάζεταί τι. Ἀσθενέστερόν πως τὸ γένος ἐστὶν, πολλῆς δεόμενον τῆς βοηθείας, πολλῆς τῆς συγκαταβάσεως. Τί δὲ ἂν εἴποιεν οἱ δευτέροις συναπτόμενοι γάμοις; Οὐχὶ κατακρίνων λέγω, μὴ γένοιτο: καὶ γὰρ ὁ Ἀπόστολος συνεχώρησεν: ἀλλὰ καὶ σφόδρα συγκαταβαίνων: πάντα αὐτῇ πόριζε, πάντα ὑπὲρ ἐκείνης πρᾶττε, καὶ ταλαιπωροῦ: ἀνάγκη σοι ἐπίκειται. Ἐνταῦθα οὐκ ἀξιοῖ ἀπὸ τῶν ἔξωθεν παραδειγμάτων εἰσάγειν τὴν συμβουλὴν, ὅπερ πολλαχοῦ ποιεῖ. Ἤρκει γὰρ μέγα καὶ σφοδρὸν ὂν τὸ τοῦ Χριστοῦ: μᾶλλον δὲ καὶ εἰς ὑποταγῆς λόγον. Καταλείψει, φησὶ, τὸν πατέρα καὶ τὴν μητέρα. Ἰδοὺ τοῦτο ἔξωθεν. Ἀλλ' οὐκ εἶπε, Καὶ συνοικήσει, ἀλλὰ, Προσκολληθήσεται, τὴν ἀκριβῆ ἕνωσιν, τὴν μετὰ σφοδρότητος ἀγάπην δηλῶν. Καὶ οὐδὲ τούτῳ ἠρκέσθη, ἀλλὰ καὶ τῇ ἐπαγωγῇ ἔδειξε τὴν ὑποταγὴν οὕτως, ὡς μηκέτι τοὺς δύο φαίνεσθαι δύο. Οὐκ εἶπεν, Εἰς πνεῦμα, οὐκ εἶπεν, Εἰς ψυχήν: ἐκεῖνο μὲν γὰρ δῆλον, καὶ παντὶ δυνατόν: ἀλλ' οὕτως, ὡς εἰς σάρκα μίαν εἶναι. Ϛʹ. Δευτέρα ἐστὶν ἀρχὴ αὕτη, ἀρχὴν ἔχουσα καὶ πολλὴν τὴν ὁμοτιμίαν: ἀλλ' ὅμως ἔχει τι πλέον ὁ ἀνήρ. Τοῦτο σωτηρία μεγίστη οἰκίας. Ἐκεῖνο μὲν γὰρ τὸ τοῦ Χριστοῦ παρέλαβεν, οὐκ εἰς τὸ δεῖν ἀγαπᾷν μόνον, ἀλλὰ καὶ ῥυθμίζειν. Ἵνα ᾖ, φησὶν, ἁγία καὶ ἄμωμος: τὸ δὲ, Τῆς σαρκὸς, εἰς τὸ ἀγαπᾷν, καὶ τὸ, Προσκολληθήσεται, ὁμοίως εἰς τὸ ἀγαπᾷν. Ἂν γὰρ αὐτὴν κατασκευάσῃς ἁγίαν καὶ ἄμωμον, πάντα ἕπεται. Ζήτει τὰ τοῦ Θεοῦ, καὶ τὰ ἀνθρώπινα ἀκολουθήσει μετὰ πολλῆς τῆς εὐκολίας. Ῥύθμιζε τὴν γυναῖκα, καὶ οὕτω συγκροτεῖται ἡ οἰκία. Ἄκουε τοῦ Παύλου λέγοντος: Εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν. Ἂν οὕτω τὰς οἰκίας διοικῶμεν τὰς ἑαυτῶν, καὶ πρὸς Ἐκκλησίας ἐπιστασίαν ἐσόμεθα ἐπιτήδειοι: καὶ ἡ οἰκία γὰρ Ἐκκλησία ἐστὶ μικρά. Οὕτως ἔνι ἄνδρας καὶ γυναῖκας γενομένους ἀγαθοὺς, πάντας ὑπερβαλέσθαι. Ἐννόησον τὸν Ἀβραὰμ, τὴν Σάῤῥαν, τὸν Ἰσαὰκ, τοὺς τριακοσίους δέκα καὶ ὀκτὼ οἰκογενεῖς: πῶς πᾶσα ἡ οἰκία συγκεκρότητο, πῶς ἅπασα εὐλαβείας ἔγεμεν. Ἐκείνη καὶ τὸ ἀποστολικὸν ἐπλήρου παράγγελμα, καὶ τὸν ἄνδρα ἐφοβεῖτο: ἄκουε γὰρ αὐτῆς λεγούσης: Οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν, ὁ δὲ κύριός μου πρεσβύτερος: κἀκεῖνος αὐτὴν οὕτως ἠγάπα, ὡς πάντα κελευούσῃ πείθεσθαι. Καὶ τὸ παιδίον ἐνάρετον ἦν, καὶ οἱ οἰκογενεῖς καὶ αὐτοὶ θαυμαστοὶ, οἵ γε καὶ κινδυνεῦσαι μετὰ τοῦ δεσπότου οὐκ ὤκνησαν, οὐκ ἀνεβάλοντο, οὐδὲ τὴν αἰτίαν ἐζήτησαν: ἀλλ' εἷς αὐτῶν ὁ προεστηκὼς οὕτω θαυμαστὸς ἦν, ὡς καὶ γάμον ἐμπιστευθῆναι τοῦ μονογενοῦς παιδὸς, καὶ ἀποδημίαν ὑπερόριον. Καθάπερ γὰρ ἐπὶ στρατηγοῦ, ὅταν καὶ τὸ στρατιωτικὸν ᾖ συγκεκροτημένον, οὐδαμόθεν ὁ πολέμιος ἐπεισέρχεται: οὕτω δὴ καὶ ἐνταῦθα, ὅταν ἀνὴρ καὶ γυνὴ καὶ παιδία καὶ οἰκέται ὦσι τῶν αὐτῶν ἐπιμελούμενοι, πολλὴ τῆς οἰκίας ἡ ὁμόνοια: ἐπεὶ, ἐὰν μὴ οὕτως ᾖ, πολλάκις δι' ἑνὸς οἰκέτου φαύλου τὸ πᾶν ἀνατρέπεται καὶ καταλύεται, καὶ ὁ εἷς πολλάκις τὸ πᾶν ἠφάνισε καὶ διέφθειρε. Πολλὴν οὖν πρόνοιαν ποιώμεθα καὶ γυναικῶν καὶ παίδων καὶ δούλων, εἰδότες ὅτι τὴν ἀρχὴν ἡμῖν αὐτοῖς εὔκολον καταστήσομεν, καὶ ὅτι τὰς εὐθύνας ἡμέρους καὶ ἐπιεικεῖς ἕξομεν, καὶ ἐροῦμεν: Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός. Ἐὰν ὁ ἀνὴρ θαυμαστὸς, καὶ ἡ κεφαλὴ καλὴ, καὶ τὸ λοιπὸν σῶμα οὐδεμίαν ὑποστήσεται βίαν. Τὰ μὲν οὖν κατὰ τὴν γυναῖκα πῶς ἂν καλῶς διατεθείη καὶ τὸν ἄνδρα, ἀκριβῶς εἶπε, τὴν μὲν φοβεῖσθαι παραινέσας ὡς κεφαλὴν, τὸν δὲ ἀγαπᾷν ὡς γυναῖκα. Πῶς δ' ἂν ταῦτα γένοιτο; φησίν: Ὅτι μὲν γὰρ δεῖ, ἔδειξε: τὸ δὲ πῶς, ἐγὼ πρὸς ὑμᾶς ἐρῶ: ἂν χρημάτων καταφρονῶμεν, ἂν πρὸς ἓν ὁρῶμεν μόνον, ψυχῆς ἀρετὴν, ἂν τὸν τοῦ Θεοῦ φόβον ἔχωμεν πρὸ ὀφθαλμῶν. Ὅπερ γὰρ ἐν τοῖς πρὸς τοὺς δούλους διαλεγόμενος ἔλεγεν, Ὅ τι ἂν ποιήσῃ ἕκαστος ἀγαθὸν ἢ κακὸν, τοῦτο κομιεῖται παρὰ τοῦ Κυρίου, τοῦτο καὶ ἐνταῦθα. Μὴ δι' ἐκείνην τοίνυν τοσοῦτον, ὅσον διὰ τὸν Χριστὸν αὐτὴν ἀγαπᾷν. Τοῦτο γοῦν καὶ ᾐνίξατο εἰπών: Ὡς τῷ Κυρίῳ. _Ὡς τῷ Κυρίῳ τοίνυν πειθόμενος, καὶ δι' αὐτὸν πάντα ποιῶν, οὕτω πάντα πράττε: τοῦτο ἱκανὸν ἐναγαγεῖν καὶ πεῖσαι, καὶ μὴ ἀφεῖναι ἐρεσχελίαν τινὰ καὶ διχόνοιαν εἶναι. Μηδεὶς ἔστω πιστὸς συκοφαντῶν ἐπὶ τῆς γυναικὸς τὸν ἄνδρα: ἀλλὰ μηδὲ ὁ ἀνὴρ ἁπλῶς πιστευέτω κατὰ τῆς γυναικὸς, μηδὲ ἡ γυνὴ περιεργαζέσθω εἰσόδους καὶ ἐξόδους ἁπλῶς: μηδὲ μὴν μηδὲ ὁ ἀνὴρ ἄξιον παρεχέτω ἑαυτόν τινος ὑποψίας. Τί γὰρ, εἰπέ μοι, πᾶσαν τὴν ἡμέραν τοῖς φίλοις δίδως σαυτὸν, τῇ δὲ γυναικὶ τὴν ἑσπέραν, καὶ οὐδὲ οὕτως αὐτὴν δύνῃ πληροφορεῖν, καὶ ἐκτὸς ὑποψίας ποιεῖν; Κἂν ἐγκαλῇ ἡ γυνὴ, μὴ δυσχέραινε: φιλίας ἐστὶν, οὐκ ἀπονοίας: φιλίας ἐστὶ ζεούσης τὰ ἐγκλήματα καὶ διαθέσεως πεπυρωμένης καὶ φόβου. Δέδοικε γὰρ μή τις αὐτῆς ἔκλεψε τὴν εὐνὴν, μή τις αὐτὴν περὶ τὸ κεφάλαιον τῶν ἀγαθῶν ἐζημίωσε, μή τις αὐτῆς τὴν κεφαλὴν ἀφείλετο, μή τις διώρυξε τὴν εὐνήν. Ἔστι καὶ ἄλλη μικροψυχίας ὑπόθεσις: μηδεὶς πέρα τοῦ μέτρου τῶν οἰκετῶν ἀντιποιείσθω, μήτε τῆς κόρης ὁ ἀνὴρ, μήτε τοῦ οἰκέτου ἡ γυνή: καὶ γὰρ ταῦτα ἱκανὰ τεκεῖν ὑποψίας. Ἐννόησον γάρ μοι τοὺς δικαίους ἐκείνους: αὐτὴ ἡ Σάῤῥα ἐκέλευσε τῷ πατριάρχῃ λαβεῖν τὴν Ἄγαρ: αὐτὴ προσέταξεν, οὐδεὶς ἠνάγκασεν, οὐδὲ ἐπῆλθεν ὁ ἀνήρ: ἀλλὰ καίτοι μακρὸν χρόνον ἑλκύσας ἐν ἀπαιδίᾳ, εἵλετο μηδέποτε γενέσθαι πατὴρ, ἢ τὴν γυναῖκα λυπῆσαι. Ἀλλ' ὅμως μετὰ ταῦτα πάντα, τί φησιν ἡ Σάῤῥα; Κρίναι ὁ Θεὸς ἀνὰ μέσον ἐμοῦ καὶ σοῦ. Ἆρα εἴ τις ἦν τῶν ἄλλων, οὐκ ἂν εἰς ὀργὴν ἐκινήθη; οὐκ ἂν καὶ χεῖρας ἐξέτεινε, μονονουχὶ φάσκων: Τί λέγεις; οὐκ ἐβουλόμην ἐγὼ συγγενέσθαι τῇ γυναικὶ, σὸν τὸ πᾶν γέγονε, καὶ πάλιν ἐγκαλεῖς; Ἀλλ' οὐδὲν τοιοῦτον εἶπεν ἐκεῖνος: ἀλλὰ τί; Ἰδοὺ ἡ παιδίσκη ἐν ταῖς χερσί σου: χρῶ αὐτῇ, ὡς ἄν σοι ἀρεστὸν ᾖ. Τὴν κοινωνὸν τῆς εὐνῆς ἐξέδωκεν, ἵνα μὴ λυπήσῃ τὴν Σάῤῥαν. Καίτοι γε οὐδὲν τούτου μεῖζον εἰς εὐνοίας λόγον ἐστίν. Εἰ γὰρ τὸ τραπέζης κοινωνῆσαι καὶ λῃσταῖς ὁμοψυχίαν ποιεῖ πρὸς τοὺς ἐναντίους (καὶ ὁ Ψαλμῳδός φησιν: Ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα): τὸ μίαν σάρκα γενέσθαι λοιπὸν (τοῦτο γάρ ἐστι κοινωνῆσαι τῆς εὐνῆς), πολλῷ μᾶλλον ἱκανὸν ἐπισπάσασθαι. Ἀλλ' οὐδὲν τούτων ἴσχυσε τὸν δίκαιον ἑλεῖν, ἀλλ' ἐξέδωκε τῇ γυναικὶ, δεικνὺς ὅτι οὐ παρὰ τὴν αὐτοῦ αἰτίαν τι γεγένηται: καὶ τὸ δὴ μεῖζον, κύουσαν ἐξέπεμψεν αὐτήν. Τίς οὐκ ἂν ἠλέησε κυήσασαν ἐξ αὐτοῦ παιδίον; Ἀλλ' οὐχ ὁ δίκαιος ἐπεκάμφθη: πάντων γὰρ τὴν ἀγάπην προὐτίθει τὴν πρὸς τὴν γυναῖκα. ζʹ. Τοῦτον μιμώμεθα καὶ ἡμεῖς: μηδεὶς ὀνειδιζέτω πενίαν τῷ πλησίον, μηδεὶς χρημάτων ἐράτω, καὶ πάντα λέλυται. Μηδὲ λεγέτω γυνὴ πρὸς τὸν ἄνδρα: Ἄνανδρε καὶ δειλὲ, ὄκνου γέμων καὶ νωθείας καὶ ὕπνου πολλοῦ, ὁ δεῖνα ταπεινὸς καὶ ἐκ ταπεινῶν, κινδύνους ἀράμενος καὶ ἀποδημίας στειλάμενος, πολλὴν τὴν οὐσίαν ἐποίησε, καὶ ἡ γυνὴ χρυσοφορεῖ, καὶ ἐπὶ ζεύγους λευκῶν ἡμιόνων πρόεισι, περιφέρεται πανταχοῦ, οἰκετῶν ἀγέλας ἔχει καὶ εὐνούχων ἐσμόν: σὺ δὲ κατέπτηχας, καὶ εἰκῆ ζῇς. Μὴ λεγέτω ταῦτα γυνὴ, καὶ τὰ τούτοις ὅμοια: σῶμα γάρ ἐστιν, οὐχ ἵνα διατάττῃ τῇ κεφαλῇ, ἀλλ' ἵνα πείθηται καὶ ὑπακούῃ. Πῶς οὖν οἴσει, φησὶ, τὴν πενίαν; πόθεν εὑρήσει παραμυθίαν; Ἐκλεγέσθω παρ' ἑαυτῇ τὰς πενεστέρας, ἀναλογιζέσθω πόσαι πάλιν εὐγενεῖς καὶ ἐξ εὐγενῶν κόραι οὐ μόνον ἐξ ἀνδρῶν οὐδὲν προσέλαβον, ἀλλὰ καὶ προσέδωκαν, καὶ τὰ αὐτῶν ἅπαντα ἀνάλωσαν: ἐννοείτω τοὺς ἐκ τοιούτων πλούτων κινδύνους, καὶ τὸν ἀπράγμονα ἀσπάσεται βίον. Καὶ ὅλως εἰ φιλοστόργως πρὸς τὸν ἄνδρα διακέοιτο, οὐδὲν τοιοῦτον ἐρεῖ, ἀλλ' αἱρήσεται πλησίον αὐτῆς ἔχειν αὐτὸν μηδὲν πορίζοντα, ἢ μυρία τάλαντα χρυσοῦ μετὰ μερίμνης καὶ φροντίδος τῆς ἐκ τῶν ἀποδημιῶν ταῖς γυναιξὶν ἐγγινομένης ἀεί. Ἀλλὰ μηδὲ ὁ ἀνὴρ ταῦτα ἀκούων ὡς ἀρχὴν ἔχων, ἐπὶ ὕβρεις τρεπέσθω καὶ πληγὰς, ἀλλὰ παραινείτω, νουθετείτω, ὡς ἀτελεστέραν λογισμοῖς ἀναπειθέτω, χεῖρας μηδέποτε ἐντεινέτω: πόῤῥω ἐλευθέρας ψυχῆς ταῦτα: ἀλλὰ μηδὲ ὕβρεις, μηδὲ ὀνείδη, μηδὲ λοιδορίας: ἀλλ' ὡς ἀνοητότερον διακειμένην ῥυθμιζέτω. Πόθεν δὲ τοῦτο ἔσται; Ἐὰν τὸν ἀληθῆ πλοῦτον μανθάνῃ, ἐὰν τὴν ἄνω φιλοσοφίαν, οὐδὲν ἐγκαλέσει τῶν τοιούτων. Διδασκέτω αὐτὴν, ὅτι πενία κακὸν οὐδέν: διδασκέτω, μὴ δι' ὧν λέγει μόνον, ἀλλὰ καὶ δι' ὧν ποιεῖ: διδασκέτω δόξης καταφρονεῖν, καὶ οὐδὲν τοιοῦτον ἡ γυνὴ οὔτε ἐρεῖ οὔτε ἐπιθυμήσει. Καθάπερ ἄγαλμα δεχόμενος, οὕτως ἀπὸ τῆς ἑσπέρας ἐκείνης, ἧς ἂν αὐτὴν εἰς τὸν θάλαμον δέχηται, διδασκέτω σωφροσύνην, ἐπιείκειαν, ὅπως βιώσηται σεμνῶς, ἐκ προοιμίων εὐθέως καὶ ἐξ αὐτῶν τῶν προθύρων καταβάλλων τῶν χρημάτων τὸν ἔρωτα: καὶ φιλοσοφίαν παιδευέτω, καὶ παραινείτω ὅπως μὴ εἴη χρυσία κρεμάμενα ἐπὶ τῶν ὤτων καὶ κατὰ τῶν παρειῶν καὶ ἐπὶ τοῦ τραχήλου περικείμενα, μήτε κατακείμενα περὶ τὸν θάλαμον, μήτε ἱμάτια χρυσᾶ καὶ πολυτελῆ ἀποκείμενα: ἀλλ' ἔστω μὲν φαιδρὸς ὁ κόσμος, μὴ μὴν εἰς ὕβριν ἡ φαιδρότης ἐκπιπτέτω: ἀλλὰ ταῦτα ἀφεὶς τοῖς ἐπὶ τῆς σκηνῆς, αὐτὸς μετὰ πολλῆς τῆς κοσμιότητος καλλώπιζε τὸν οἶκον, σωφροσύνης πνέοντα μᾶλλον, ἢ ἄλλης τινὸς εὐωδίας. Δύο γὰρ ἐκ τούτου ἔσται, καὶ τρία τὰ καλά: πρῶτον μὲν, οὐκ ἀλγήσει ἡ νύμφη, λυθεισῶν τῶν παστάδων, καὶ ἀποπεμπομένων ἑκάστῳ καὶ τῶν ἱματίων καὶ τῶν χρυσίων καὶ τῶν σκευῶν τῶν ἀργυρῶν: δεύτερον, οὐ φροντίσει ὁ νυμφίος ὑπὲρ τῆς ἀπωλείας, καὶ τῆς φυλακῆς τῶν συμπορισθέντων. Τρίτον πάλιν πρὸς τούτοις, τὸ κεφάλαιον τῶν ἀγαθῶν, ἐξ αὐτῶν τούτων ἐνδείξεται τὴν αὐτοῦ γνώμην, ὅτι δὴ τούτων οὐδενὶ χαίρει, καὶ ὅτι καὶ τὰ λοιπὰ πάντα καταλύσει, καὶ μήτε ὀρχήματα, μήτε ἀσέμνους ᾠδὰς γενέσθαι συγχωρήσει ποτέ. Καὶ οἶδα μὲν ὅτι δοκῶ καταγέλαστος εἶναι ἴσως τισὶ, τὰ τοιαῦτα νομοθετῶν: πλὴν ἀλλ' ἐὰν πεισθῆτέ μοι, τοῦ χρόνου προϊόντος, καὶ τῆς ἀπὸ τοῦ πράγματος ἀπολαύοντες ὠφελείας, τότε τὸ κέρδος εἴσεσθε: καὶ ὁ μὲν γέλως ῥυήσεται, καὶ καταγελάσεσθε τοῦ νῦν ἔθους, καὶ ὄψεσθε ὅτι ὄντως παίδων ἀνοήτων, καὶ ἀνδρῶν μεθυόντων ἐστὶ τὰ γινόμενα νῦν: ἃ δὲ παραινῶ, σωφροσύνης καὶ φιλοσοφίας, καὶ τῆς ἀνωτάτω πολιτείας ἐστί. Τί οὖν φημι δεῖν; Πάντα τὰ ᾄσματα τὰ αἰσχρὰ, τὰ σατανικὰ, τὰς ἀσέμνους ᾠδὰς, τὰς συνδρομὰς τῶν ἀκολάστων νέων περίελε τοῦ γάμου, καὶ ταῦτα τὴν νύμφην σωφρονίσαι δυνήσεται. Εὐθέως γὰρ παρ' ἑαυτῇ λογιεῖται, Βαβαί! ποῖος οὗτος ὁ ἀνήρ; φιλόσοφός ἐστιν, οὐδὲν τὸν παρόντα ἡγεῖται βίον, ἐπὶ παιδοποιίαν καὶ παιδοτροφίαν με ἤγαγεν εἰς τὴν οἰκίαν τὴν ἑαυτοῦ, ἐπὶ οἰκουρίαν. Ἀλλ' ἀηδῆ ταῦτα τῇ νύμφῃ; Μέχρι τῆς πρώτης ἡμέρας, καὶ τῆς δευτέρας: λοιπὸν δὲ οὐκ, ἀλλὰ καὶ μεγίστην καρπώσεται τὴν ἡδονὴν, πάσης ἑαυτὴν ὑποψίας ἀπαλλάττουσα. Ὁ γὰρ μήτε αὐλῶν μήτε ὀρχουμένων μήτε ᾀσμάτων κεκλασμένων ἀνασχόμενος, καὶ ταῦτα παρὰ τὸν τοῦ γάμου καιρὸν, σχολῇ γ' ἂν οὗτος ἀνέξεταί ποτε πρᾶξαι ἢ εἰπεῖν τι αἰσχρόν. Μετὰ δὲ τοῦτο, ὅταν πάντα περιέλῃς ταῦτα τοῦ γάμου, παραλαβὼν αὐτὴν, πλάττε καλῶς, τὸ μὲν αἰσχυντηλὸν ἐπὶ πολὺ τοῦ χρόνου ἐξάγων, καὶ μὴ διαλύων ταχέως. Κἂν γὰρ ἀναισχυντοτέρα ᾖ ἡ κόρη, μέχρι καιροῦ σιγᾷν οἶδεν, αἰδουμένη τὸν ἄνδρα, καὶ ξενιζομένη πρὸς τὰ πράγματα. Σὺ τοίνυν τοῦτο τὸ αἰσχυντηλὸν μὴ διαλύσῃς ταχέως, ὅπερ οἱ ἀκόλαστοι ποιοῦσι τῶν ἀνδρῶν, ἀλλ' ἐπεξάγαγε ἐπὶ πολὺν χρόνον: μέγα γάρ σοι τοῦτο ἔσται κέρδος. Οὐκ ἐγκαλέσει τέως, οὐ μέμψεται ἐφ' οἷς διατυπώσῃς. ηʹ. Πάντα τοίνυν κατ' ἐκεῖνον νομοθέτει τὸν χρόνον, καθ' ὃν ἡ αἰσχύνη, καθάπερ τις χαλινὸς ἐπικείμενος τῇ ψυχῇ, οὐκ ἀφίησιν οὐδὲν μέμφεσθαι, οὐδὲ ἐγκαλεῖν τοῖς γινομένοις. Ὅταν γὰρ παῤῥησίας ἐπιλάβηται, μετὰ πολλῆς τῆς ἀδείας πάντα ἀνατρέπει καὶ συγχεῖ. Πότε τοίνυν ἐστὶν ἕτερος οὕτω καιρὸς ἐπιτήδειος πρὸς τὸ πλάττειν γυναῖκα, ὡς ἐκεῖνος, καθ' ὃν αἰδεῖται τὸν ἄνδρα, καὶ δέδοικεν ἔτι καὶ δυσωπεῖται; Τότε αὐτῇ τίθει τοὺς νόμους ἅπαντας, καὶ πάντως πεισθήσεται, καὶ ἑκοῦσα καὶ ἄκουσα. Πῶς δὲ τὴν αἰσχύνην οὐ λύσεις; Ὅταν φαίνῃ καὶ αὐτὸς οὐδὲν ἧττον ἐκείνης αἰσχυνόμενος, ὀλίγα μὲν προσδιαλεγόμενος, καὶ αὐτὰ δὲ μετὰ πολλῆς τῆς ἐμβριθείας καὶ τῆς συστροφῆς: τότε αὐτῇ τοὺς περὶ φιλοσοφίας κατάθες λόγους: δέχεται γὰρ ἡ ψυχή: εἰς τὴν καλλίστην ἕξιν αὐτὴν κατάστησον, τὴν αἰσχύνην λέγω. Εἰ δὲ βούλεσθε, καὶ ὑποδείγματος ἕνεκεν ἐρῶ, τίνα πρὸς αὐτὴν διαλέγεσθαι χρή. Εἰ γὰρ Παῦλος οὐ παρῃτήσατο εἰπεῖν, Μὴ ἀποστερεῖτε ἀλλήλους, καὶ νυμφευτρίας ἐφθέγξατο ῥήματα, μᾶλλον δὲ οὐ νυμφευτρίας, ἀλλὰ πνευματικῆς ψυχῆς: πολλῷ μᾶλλον ἡμεῖς οὐ παραιτησόμεθα εἰπεῖν. Τί τοίνυν αὐτῇ διαλέγεσθαι χρή; Μετὰ πολλῆς μέντοι χάριτος λέγειν πρὸς αὐτήν: Ἡμεῖς, ὦ παιδίον, τοῦ βίου σε κοινωνὸν ἐλάβομεν καὶ εἰσηγάγομεν ἐν τοῖς τιμιωτέροις καὶ ἀναγκαιοτέροις ἡμῖν κοινωνήσουσαν, ἐν παιδοποιίᾳ, καὶ οἰκίας προστασίᾳ. Τί οὖν δή σε παρακαλοῦμεν; Μᾶλλον δὲ πρὸ τούτου τὰ τῆς ἀγάπης διαλέγου: οὐδὲν γὰρ οὕτω συμβάλλεται πρὸς τὸ πεῖσαι τὸν ἀκούοντα δέξασθαι τὰ λεγόμενα, ὡς τὸ μαθεῖν, ὅτι μετὰ πολλῆς τῆς ἀγάπης λέγεται. Πῶς οὖν δείξεις τὴν ἀγάπην; Ἂν εἴπῃς, ὅτι Πολλὰς ἐνὸν λαβεῖν, καὶ εὐπορωτέρας καὶ γένους λαμπροῦ, οὐχ εἱλόμην, ἀλλὰ σοῦ καὶ τῆς σῆς ἠράσθην ἀναστροφῆς, τῆς κοσμιότητος, τῆς ἐπιεικείας, τῆς σωφροσύνης. Εἶτα ἀπὸ τούτων εὐθὺς παρασκεύασον ὁδὸν τῶν λόγων τῶν περὶ φιλοσοφίας, καὶ κατηγόρει τοῦ πλούτου μετά τινος περιόδου. Ἁπλῶς μὲν γὰρ ἐὰν κατατείνῃς λόγον κατὰ πλούτου, φορτικὸς ἔσῃ: ἂν δὲ ὑποθέσεως λαβόμενος, πάντα ἀνύσεις. Δόξεις γὰρ ἐν τάξει ἀπολογίας τὸ πρᾶγμα ποιεῖν, οὐχ ὡς αὐστηρός τις καὶ ἄχαρις καὶ μικρολόγος, ἀλλ' ὅταν ἐκ τῶν αὐτῆς τὴν ὑπόθεσιν λάβῃς, καὶ ἡσθήσεται. Ἐρεῖς οὖν (πάλιν γὰρ τὸν λόγον ἀναλαβεῖν ἀναγκαῖον), ὅτι παρὸν πλουσίαν γῆμαι καὶ εὔπορον, οὐκ ἠνεσχόμην. Τί δήποτε; Οὐχ ἁπλῶς, οὐδὲ εἰκῆ, ἀλλ' ἐπαιδεύθην ἐγὼ καλῶς, ὅτι πλοῦτος οὐδὲν κτῆμά ἐστιν, ἀλλὰ πρᾶγμα εὐκαταφρόνητον, καὶ λῃσταῖς προσὸν καὶ πόρναις γυναιξὶ καὶ τυμβωρύχοις. Διὸ ταῦτα ἀφεὶς, ἐπὶ τὴν τῆς σῆς ἀρετὴν ἦλθον ψυχῆς, ἣν παντὸς προτιμῶ χρυσίου. Συνετὴ γὰρ καὶ ἐλευθέρα κόρη νέα, καὶ εὐλαβείας ἐπιμελουμένη, πάσης τῆς οἰκουμένης ἐστὶν ἀνταξία. Διὰ δὴ ταῦτά σε καὶ ἠσπασάμην καὶ φιλῶ, καὶ τῆς ἐμαυτοῦ προτίθημι ψυχῆς. Οὐδὲν γὰρ ὁ παρὼν βίος ἐστὶ, καὶ εὔχομαι καὶ παρακαλῶ καὶ πάντα ποιῶ, ὥστε ἡμᾶς οὕτω καταξιωθῆναι τὸν παρόντα στῆσαι βίον, ὥστε δυνηθῆναι καὶ ἐκεῖ ἐν τῷ μέλλοντι αἰῶνι μετὰ πολλῆς τῆς ἀδείας ἀλλήλοις συνεῖναι. Ὁ μὲν γὰρ χρόνος οὗτος βραχὺς καὶ ἐπίκηρος: εἰ δὲ, καταξιωθείημεν εὐαρεστήσαντες τῷ Θεῷ οὕτω τὸν βίον μετελθεῖν τοῦτον, ἀεὶ καὶ μετὰ τοῦ Χριστοῦ, καὶ μετ' ἀλλήλων ἐσόμεθα μετὰ πλείονος τῆς ἡδονῆς. Ἐγὼ πάντων τὴν σὴν ἀγάπην προτίθημι, καὶ οὐδὲν οὕτω μοι δύσκολον οὐδὲ ἐπαχθὲς, ὡς τό ποτε διενεχθῆναι πρὸς σέ: κἂν πάντα ἀπολέσαι δέῃ, κἂν Ἴρου πενέστερον γενέσθαι, κἂν κινδύνους ὑποστῆναι τοὺς ἐσχάτους, κἂν ὁτιοῦν παθεῖν, ἐμοὶ πάντα οἰστὰ καὶ φορητὰ, ἕως ἂν τὰ πρὸς σὲ εὖ μοι διακέηται: καὶ τὰ παιδία μοι ποθεινὰ τότε ἔσται, ἕως ἂν εὐνοϊκῶς πρὸς ἡμᾶς διακειμένη ᾖς. Δεήσει δὲ καὶ σὲ ταῦτα ποιεῖν. Εἶτα παραμίγνυε καὶ τὰ ἀποστολικὰ ῥήματα, ὅτι οὕτως ὁ Θεὸς βούλεται τὴν εὔνοιαν ἡμῖν συγκεκροτῆσθαι. Ἄκουε γὰρ τῆς Γραφῆς λεγούσης: Ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὑτοῦ καὶ τὴν μητέρα, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὑτοῦ. Μηδεμία μικροψυχίας ἔστω πρόφασις ἡμῖν: ἐῤῥέτω χρήματα, καὶ ἀνδραπόδων πλῆθος, καὶ τιμαὶ αἱ τῶν ἔξωθεν: ἐμοὶ πάντων τοῦτο προτιμότερον. Πόσου χρυσίου, πόσων θησαυρῶν οὐχὶ ποθεινότερα ταῦτα τὰ ῥήματα ἔσται τῇ γυναικί; Μὴ φοβηθῇς μή ποτε ἀπονοηθῇ κατὰ σοῦ φιλουμένη, ἀλλ' ὅτι φιλεῖς ὁμολόγει. Αἱ μὲν γὰρ ἑταῖραι νῦν μὲν τούτῳ, νῦν δὲ ἐκείνῳ προσπλεκόμεναι, εἰκότως ἂν ἐπαίροιντο κατὰ τῶν ἐραστῶν ὅταν τοιαῦτα ἀκούοιεν ῥήματα: ἐλευθέρα δὲ γυνὴ καὶ κόρη εὐγενὴς οὐκ ἄν ποτε τούτοις ἐπαρθείη τοῖς ῥήμασιν, ἀλλὰ πολλῷ μᾶλλον καὶ κατακάμπτεται. Ἐνδείκνυσο δὲ τὴν πρὸς αὐτὴν συνουσίαν πολλοῦ τιθέμενος, καὶ μᾶλλον ἐπὶ τῆς οἰκίας εἶναι βουλόμενος δι' αὐτὴν, ἢ ἐπὶ τῆς ἀγορᾶς: καὶ πάντων τῶν φίλων προτίμα, καὶ παίδων τῶν ἐξ αὐτῆς, καὶ αὐτὰ δὲ διὰ ταύτην φιλείσθω παρὰ σοῦ. Ἂν ἀγαθόν τι πράξῃ, ἐπαίνει καὶ θαύμαζε: ἂν ἄτοπόν τι καὶ οἷον νεανίσι συμβαίνει, παραίνει καὶ ὑπομίμνησκε. Ἄνω καὶ κάτω χρημάτων κατηγόρει καὶ πολυτελείας, καὶ ὑποδείκνυε τὸν κόσμον τὸν ἀπὸ τῆς κοσμιότητος καὶ ἀπὸ τῆς σεμνότητος, καὶ δίδασκε διηνεκῶς τὰ συμφέροντα. θʹ. Εὐχαὶ γενέσθωσαν ὑμῖν κοιναί: ἕκαστος εἰς τὴν ἐκκλησίαν προΐτω, καὶ τῶν λεγομένων καὶ τῶν ἀναγινωσκομένων ἐκεῖ, καὶ ὁ ἀνὴρ τὴν γυναῖκα ἀπαιτείτω ἐπὶ τῆς οἰκίας τὸ μέρος, κἀκείνη τὸν ἄνδρα. Εἰ πενία τις κατέχοι, πάραγε εἰς μέσον τοὺς ἁγίους ἄνδρας, τὸν Παῦλον, τὸν Πέτρον, οἳ πάντων μᾶλλον καὶ βασιλέων καὶ πλουσίων εὐδοκίμησαν, καὶ πῶς δὲ καὶ ἐν λιμῷ καὶ ἐν δίψει τὸν βίον διήγαγον: παίδευε αὐτὴν, ὅτι οὐδὲν φοβερὸν τῶν ἐν τῷ βίῳ, ἢ μόνον τὸ προσκροῦσαι τῷ Θεῷ. Ἂν οὕτω τις γήμῃ, ἂν ἐπὶ τούτοις, τῶν μοναζόντων οὐκ ἔσται πολλῷ ἐλάττων, οὐδὲ τῶν μὴ γεγαμηκότων ὁ γεγαμηκώς. Εἰ βούλει καὶ ἄριστα ποιεῖν καὶ ἑστιάσεις ἐπιτελεῖν, μηδένα ἄσεμνον, μηδένα ἄκοσμον, ἀλλ' εἴ τινα ἅγιον πένητα εὕροις δυνάμενον ὑμῖν εὐλογῆσαι τὴν οἰκίαν, δυνάμενον μετὰ τῆς τῶν ποδῶν ἐπιβάσεως πᾶσαν εἰσενεγκεῖν τοῦ Θεοῦ τὴν εὐλογίαν, τοῦτον κάλει. Εἴπω δὲ καὶ ἕτερον; Μηδεὶς ὑμῶν σπουδαζέτω εὐπορωτέραν γαμεῖν, ἀλλὰ πολλῷ μᾶλλον πενεστέραν. Οὐ γὰρ τοσαύτην ἀπὸ τῶν χρημάτων εἰσελεύσεται εἰσφέρουσα ἀφορμὴν ἡδονῆς, ὅσην ἀηδίαν ἀπὸ τῶν ὀνειδῶν, ἀπὸ τοῦ πλείονα ἀπαιτεῖν ὧν εἰσήγαγεν, ἀπὸ τῶν ὕβρεων, ἀπὸ τῆς πολυτελείας, ἀπὸ τῶν φορτικῶν ῥημάτων. Ἐρεῖ γὰρ ἴσως: Οὐδέπω τῶν σῶν ἀνάλωσα οὐδὲν, ἔτι τὰ ἐμὰ περίκειμαι, ἐξ ὧν οἱ γονεῖς μοι δεδώρηνται. Τί λέγεις, ὦ γύναι; ἔτι τὰ σὰ περίκεισαι; καὶ τί τούτου τοῦ ῥήματος γένοιτ' ἂν ἀθλιώτερον; σῶμα οὐκέτι ἔχεις ἴδιον, καὶ χρήματα ἔχεις ἴδια; Οὐκέτι δύο ἐστὲ σάρκες μετὰ τὸν γάμον, ἀλλ' ἐγένεσθε εἰς μίαν: καὶ αἱ οὐσίαι δύο, καὶ οὐ μία. Ὢ τοῦ τῶν χρημάτων ἔρωτος! εἷς ἄνθρωπος, ἓν ζῶον ἀμφότεροι γεγένησθε, καὶ ἔτι λέγεις, Τὰ ἐμά; Ἐπάρατον τοῦτο τὸ ῥῆμα καὶ μιαρὸν ἀπὸ τοῦ διαβόλου εἰσηνέχθη. Πάντα ἡμῶν κοινὰ ἐποίησεν ὁ Θεὸς τὰ τούτων ἀναγκαιότερα, καὶ ταῦτα οὐ κοινά; Οὐκ ἔστιν εἰπεῖν, τὸ ἐμὸν φῶς, ὁ ἐμὸς ἥλιος, τὸ ἐμὸν ὕδωρ: πάντα ἡμῖν κοινὰ τὰ μείζονα, τὰ δὲ χρήματα οὐ κοινά; Ἀπολλύσθω τὰ χρήματα μυριάκις, μᾶλλον δὲ μὴ τὰ χρήματα, ἀλλ' αἱ προαιρέσεις αἱ μὴ εἰδυῖαι χρήμασι χρήσασθαι, ἀλλὰ πάντων αὐτὰ προτιμῶσαι. Καὶ ταῦτα μετὰ τῶν ἄλλων δίδασκε: ἀλλὰ μετὰ πολλῆς τῆς χάριτος. Ἐπειδὴ γὰρ αὐτὴ καθ' ἑαυτὴν τῆς ἀρετῆς ἡ παραίνεσις πολὺ τὸ σκυθρωπὸν ἔχει, καὶ μάλιστα πρὸς κόρην ἁπαλὴν καὶ νέαν, ὅταν περὶ φιλοσοφίας λέγοιντο λόγοι, πολλὴν ἐπινόει τὴν χάριν, καὶ τοῦτο μάλιστα ἀπὸ τῆς ψυχῆς ἐξόρισον ἐκείνης, Τὸ ἐμὸν, καὶ Τὸ σόν. Ἂν εἴπῃ, Τὰ ἐμὰ, εἰπὲ αὐτῇ: Ποῖα λέγεις σά; οὐδὲ γὰρ οἶδα: οὐδὲν ἔχω ἐγὼ ἴδιον: πῶς οὖν λέγεις, Τὰ ἐμὰ, πάντων ὄντων σῶν; Χάρισαι αὐτῇ τὸ ῥῆμα. Οὐχ ὁρᾷς ἐπὶ τῶν παιδίων ὅτι τοῦτο πράττομεν; ὅταν ἡμῶν κατεχόντων τι ἁρπάσῃ, καὶ τὸ ἕτερον πάλιν βούληται λαβεῖν, συγχωροῦμεν καὶ λέγομεν: Ναὶ, τοῦτο σόν ἐστι, κἀκεῖνο. Τοῦτο καὶ ἐπὶ τῆς γυναικὸς ποιῶμεν: παιδικωτέρα γὰρ αὐτῆς ἡ διάνοιά ἐστι: κἂν λέγῃ, Τὰ ἐμὰ, εἰπέ: Πάντα σά ἐστι, καὶ ἐγὼ σός. Οὐκ ἔστι κολακείας τὸ ῥῆμα, ἀλλὰ πολλῆς συνέσεως. Οὕτως αὐτῆς δυνήσῃ χαλάσαι τὸν θυμὸν, καὶ τὴν ἀθυμίαν σβέσαι. Κολακεία γάρ ἐστιν, ὅταν τις ἀγεννές τι πράξῃ κακοῦ ἕνεκεν: τοῦτο δὲ φιλοσοφία μεγίστη. Λέγε οὖν: Καὶ ἐγὼ σὸς, ὦ παιδίον: τοῦτό μοι Παῦλος παρῄνεσεν εἰπών: Ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ἡ γυνή. Εἰ τοῦ σώματός μου οὐκ ἔχω ἐξουσίαν, ἀλλὰ σὺ, πολλῷ μᾶλλον τῶν χρημάτων. Ἀνέπαυσας αὐτὴν ταῦτα φθεγξάμενος, ἔσβεσας τὴν πυρὰν, κατῄσχυνας τὸν διάβολον, δούλην ἐποίησας μᾶλλον ἀργυρώνητον, τοῖς ῥήμασι τούτοις κατέδησας αὐτήν. Ὥστε ἀφ' ὧν σὺ φθέγγῃ, δίδαξον αὐτὴν μηδέποτε λέγειν, Ἐμὸν καὶ Σόν. Καὶ μηδέποτε ἁπλῶς αὐτὴν κάλει, ἀλλὰ μετὰ κολακείας, μετὰ τιμῆς, μετὰ πολλῆς ἀγάπης. Τίμα αὐτὴν, καὶ οὐ δεήσεται τῆς παρ' ἑτέρων τιμῆς, οὐ δεήσεται τῆς παρ' ἑτέρων δόξης, ἂν ἀπολαύῃ τῆς παρὰ σοῦ. Πάντων αὐτὴν προτίθει, πάντων ἕνεκεν, καὶ κάλλους, καὶ συνέσεως, καὶ ἐγκωμίαζε. Οὕτως αὐτὴν πείσεις μηδενὶ προσέχειν τῶν ἔξωθεν, ἀλλὰ πάντων τῶν ἄλλων καταγελᾷν. Δίδασκε τοῦ Θεοῦ τὸν φόβον, καὶ πάντα ὥσπερ ἀπὸ πηγῆς ἐπιῤῥεύσει, καὶ μυρίων ἔσται ἡ οἰκία τῶν ἀγαθῶν γέμουσα. Ἂν τὰ ἄφθαρτα ζητῶμεν, καὶ ταῦτα ἐπελεύσεται τὰ φθαρτά. Ζητεῖτε γὰρ, φησὶ, πρῶτον τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Οἵους εἶναι χρὴ νομίζειν τοὺς παῖδας τῶν τοιούτων πατέρων; οἵους τοὺς οἰκέτας τῶν τοιούτων δεσποτῶν; οἵους τοὺς ἄλλους ἅπαντας τοὺς πλησιάζοντας; ἆρα οὐχὶ μυρίων τῶν ἀγαθῶν καὶ αὐτοὺς γέμειν συμβήσεται; Ὡς γὰρ τὰ πολλὰ πρὸς τοὺς κρατοῦντας καὶ οἱ δοῦλοι τὰ ἤθη ῥυθμίζονται, καὶ ταῖς ἐκείνων ἐξομοιοῦνται ἐπιθυμίαις, τῶν αὐτῶν ἐρῶσιν, ὧν ἂν καὶ διδαχθῶσι, τὰ αὐτὰ φθέγγονται, ἐν τοῖς αὐτοῖς συναναστρέφονται. Ἐὰν οὕτως ἑαυτοὺς ῥυθμίζωμεν, καὶ ταῖς Γραφαῖς προσέχωμεν, τὰ πλείονα παρ' ἐκείνων παιδευθησόμεθα: καὶ οὕτω δυνησόμεθα ἀρέσαι τῷ Θεῷ, καὶ τὸν παρόντα βίον ἅπαντα μετὰ ἀρετῆς διεξελθεῖν, καὶ τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσιν αὐτὸν τυχεῖν: ὧν γένοιτο πάντας ἡμᾶς ἀξιωθῆναι, 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.