John Chrysostom, On the First Letter to the Corinthians

Having completed the discourse concerning the idol-sacrifices as became him, and having rendered it most perfect in all respects, he proceeds to another thing, which also itself was a complaint, but not so great a one. For that which I said before, this do I also now say, that he doth not set down all the heavy accusations continuously, but after disposing them in due order, he inserts among them the lighter matters, mitigating what the readers would else feel offensive in his discourse on account of his continually reproving.

Wherefore also he set the most serious of all last, that relating to the resurrection. But for the present he goes to another, a lighter thing, saying, “Now I praise you that ye remember me in all things.” Thus when the offence is admitted, he both accuses vehemently and threatens: but when it is questioned, he first proves it and then rebukes. And what was admitted, he aggravates: but what was likely to be disputed, he shows to be admitted. Their fornication, for instance, was a thing admitted. Wherefore there was no need to show that there was an offence; but in that case he proved the magnitude of the transgression, and conducted his discourse by way of comparison. Again, their going to law before aliens was an offence, but not so great a one. Wherefore he considered by the way, and proved it. The matter of the idol-sacrifices again was questioned. It was however, a most serious evil. Wherefore he both shows it to be an offence, and amplifies it by his discourse. But when he doeth this, he not only withdraws them from the several crimes, but invites them also to their contraries. Thus he said not only that one must not commit fornication, but likewise that one ought to exhibit great holiness. Wherefore he added, “Therefore glorify God in your body, and in your spirit.” (c. vi. 20.) And having said again that one ought not to be wise with the wisdom that is without, he is not content with this, but bids him also to “become a fool.” (c. iii. 18.) And where he advises them not to go to law before them that are without, and to do no wrong; he goeth further, and takes away even the very going to law, and counsels them not only to do no wrong, but even to suffer wrong. (c. vi. 7, 8.)

And discoursing concerning the idol-sacrifices, he said not that one ought to abstain from things forbidden only, but also from things permitted when offence is given: and not only not to hurt the brethren, but not even Greeks, nor Jews. Thus, “give no occasion of stumbling,” saith he, “either to Jews, or to Greeks, or to the Church of God.” (c. x. 32.)

[2.] Having finished therefore all the discourses concerning all these things, he next proceeds also to another accusation. And what was this? Their women used both to pray and prophesy unveiled and with their head bare, (for then women also used to prophesy;) but the men went so far as to wear long hair as having spent their time in philosophy132 To let the hair and beard grow was a token of devotion to any study; as Poetry, Hor. A. P. 297; Philosophy, as it is told of Julian the Apostate that it was part of his affectation to let his hair and beard grow., and covered their heads when praying and prophesying, each of which was a Grecian custom. Since then he had already admonished them concerning these things when present, and some perhaps listened to him and others disobeyed; therefore in his letter also again, he foments the place, like a physician, by his mode of addressing them, and so corrects the offence. For that he had heretofore admonished them in person is evident from what he begins with. Why else, having said nothing of this matter any where in the Epistle before, but passing on from other accusations, doth he straightway say, “Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you?”

Thou seest that some obeyed, whom he praises; and others disobeyed, whom he corrects by what comes afterwards, saying, “Now if any man seem to be contentious, we have no such custom.” (ver. 16.) For if after some had done well but others disobeyed, he had included all in his accusation, he would both have made the one sort bolder, and have caused the others to become more remiss; whereas now by praising and approving the one, and rebuking the other, he both refreshes the one more effectually, and causes the other to shrink before him. For the accusation even by itself was such as might well wound them; but now that it takes place in contrast with others who have done well and are praised, it comes with a sharper sting. However, for the present he begins not with accusation, but with encomiums and great encomiums, saying, “Now I praise you that ye remember me in all things.” For such is the character of Paul; though it be but for small matters he weaves a web of high praise; nor is it for flattery that he doth so: far from it; how could he so act to whom neither money was desirable, nor glory, nor any other such thing? but for their salvation he orders all his proceedings. And this is why he amplifies the encomium, saying, “Now I praise you that ye remember me in all things.”

All what things? For hitherto his discourse was only concerning their not wearing long hair and not covering their heads; but, as I said, he is very bountiful in his praises, rendering them more forward. Wherefore he saith,

“That ye remember me in all things, and hold fast the traditions, even as I delivered them to you.” It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. But at that time he only delivered them, whereas now he adds an explanation of their reason: thus both rendering the one sort, the obedient, more steadfast, and pulling down the others’ pride, who oppose themselves. Further, he doth not say, “ye have obeyed, whilst others disobeyed,” but without exciting suspicion, intimates it by his mode of teaching in what follows, where he saith,

Ver. 3. “But I would have ye know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God.”

This is his account of the reason of the thing, and he states it to make the weaker more attentive. He indeed that is faithful, as he ought to be, and steadfast, doth not require any reason or cause of those things which are commanded him, but is content with the ordinance133 τῇ παραδόσει. alone. But he that is weaker, when he also learns the cause, then both retains what is said with more care and obeys with much readiness.

Wherefore neither did he state the cause until he saw the commandment transgressed. What then is the cause? “The head of every man is Christ.” Is He then Head of the Gentile also? In no wise. For if “we are the Body of Christ, and severally members thereof,” (c. xii. 27.) and in this way He is our head, He cannot be the head of them who are not in the Body and rank not among the members. So that when he says, “of every man,” one must understand it of the believer. Perceivest thou how every where he appeals to the hearer’s shame by arguing from on high? Thus both when he was discoursing on love, and when on humility, and when on alms-giving, it was from thence that he drew his examples.

[3.] “But the head of the woman is the man; and the head of Christ is God.” Here the heretics rush upon us with a certain declaration of inferiority, which out of these words they contrive against the Son. But they stumble against themselves. For if “the man be the head of the woman,” and the head be of the same substance with the body, and “the head of Christ is God,” the Son is of the same substance with the Father. “Nay,” say they, “it is not His being of another substance which we intend to show from hence, but that He is under subjection.” What then are we to say to this? In the first place, when any thing lowly is said of him conjoined as He is with the Flesh, there is no disparagement of the Godhead in what is said, the Economy admitting the expression. However, tell me how thou intendest to prove this from the passage? “Why, as the man governs the wife, saith he, “so also the Father, Christ.” Therefore also as Christ governs the man, so likewise the Father, the Son. “For the head of every man,” we read, “is Christ.” And who could ever admit this? For if the superiority of the Son compared with us, be the measure of the Father’s compared with the Son, consider to what meanness thou wilt bring Him. So that we must not try134 ἐξεταστέον. all things by like measure in respect of ourselves and of God, though the language used concerning them be similar; but we must assign to God a certain appropriate excellency, and so great as belongs to God. For should they not grant this, many absurdities will follow. As thus; “the head of Christ is God:” and, “Christ is the head of the man, and he of the woman.” Therefore if we choose to take the term, “head,” in the like sense in all the clauses, the Son will be as far removed from the Father as we are from Him. Nay, and the woman will be as far removed from us as we are from the Word of God. And what the Son is to the Father, this both we are to the Son and the woman again to the man. And who will endure this?

But dost thou understand the term “head” differently in the case of the man and the woman, from what thou dost in the case of Christ? Therefore in the case of the Father and the Son, must we understand it differently also. “How understand it differently?” saith the objector. According to the occasion135 τὸ αἴτιον.. For had Paul meant to speak of rule and subjection, as thou sayest, he would not have brought forward the instance of a wife, but rather of a slave and a master. For what if the wife be under subjection to us? it is as a wife, as free, as equal in honor. And the Son also, though He did become obedient to the Father, it was as the Son of God, it was as God. For as the obedience of the Son to the Father is greater than we find in men towards the authors of their being, so also His liberty is greater. Since it will not of course be said that the circumstances of the Son’s relation to the Father are greater and more intimate than among men, and of the Father’s to the Son, less. For if we admire the Son that He was obedient so as to come even unto death, and the death of the cross, and reckon this the great wonder concerning Him; we ought to admire the Father also, that He begat such a son, not as a slave under command, but as free, yielding obedience and giving counsel. For the counsellor is no slave. But again, when thou hearest of a counsellor, do not understand it as though the Father were in need, but that the Son hath the same honor with Him that begat Him. Do not therefore strain the example of the man and the woman to all particulars.

For with us indeed the woman is reasonably subjected to the man: since equality of honor causeth contention. And not for this cause only, but by reason also of the deceit (1 Tim. ii. 14.) which happened in the beginning. Wherefore you see, she was not subjected as soon as she was made; nor, when He brought her to the man, did either she hear any such thing from God, nor did the man say any such word to her: he said indeed that she was “bone of his bone, and flesh of his flesh:” (Gen. ii. 23.) but of rule or subjection he no where made mention unto her. But when she made an ill use of her privilege and she who had been made a helper was found to be an ensnarer and ruined all, then she is justly told for the future, “thy turning shall be to thy husband.” (Gen. iii. 16.)

To account for which; it was likely that this sin would have thrown our race into a state of warfare; (for her having been made out of him would not have contributed any thing to peace, when this had happened, nay, rather this very thing would have made the man even the harsher, that she made as she was out of him should not have spared even him who was a member of herself:) wherefore God, considering the malice of the Devil, raised up the bulwark of this word and what enmity was likely to arise from his evil device, He took away by means of this sentence and by the desire implanted in us: thus pulling down the partition-wall, i.e., the resentment caused by that sin of hers. But in God and in that undefiled Essence, one must not suppose any such thing.

Do not therefore apply the examples to all, since elsewhere also from this source many grievous errors will occur. For so in the beginning of this very Epistle, he said, (1 Cor. iii. 22, 23.) “All are yours, and ye are Christ’s, and Christ is God’s.” What then? Are all in like manner ours, as “we are Christ’s, and Christ is God’s?” In no wise, but even to the very simple the difference is evident, although the same expression is used of God, and Christ, and us. And elsewhere also having called the husband “head of the wife,” he added, (Ephes. v. 23.) “Even as Christ is Head and Saviour and Defender of the Church, so also ought the man to be of his own wife.” Are we then to understand in like manner the saying in the text, both this, and all that after this is written to the Ephesians concerning this subject? Far from it. It is impossible. For although the same words are spoken of God and of men, they do not have the same force in respect to God and to men, but in one way those must be understood, and in another these. Not however on the other hand all things diversely: since contrariwise they will seem to have been introduced at random and in vain, we reaping no benefit from them. But as we must not receive all things alike, so neither must we absolutely reject all.

Now that what I say may become clearer, I will endeavor to make it manifest in an example. Christ is called “the Head of the Church.” If I am to take nothing from what is human in the idea, why, I would know, is the expression used at all? On the other hand, if I understand all in that way, extreme absurdity will result. For the head is of like passions with the body and liable to the same things. What then ought we to let go, and what to accept? We should let go these particulars which I have mentioned, but accept the notion of a perfect union, and the first principle; and not even these ideas absolutely, but here also we must form a notion, as we may by ourselves, of that which is too high for us and suitable to the Godhead: for both the union is surer and the beginning more honorable.

Again, thou hearest the word “Son;” do not thou in this case admit all particulars; yet neither oughtest thou to reject all: but admitting whatever is meet for God, e.g. that He is of the same essence, that He is of God; the things which are incongruous and belong to human weakness, leave thou upon the earth.

Again, God is called “Light.” Shall we then admit all circumstances which belong to natural light? In no wise. For this light yields to darkness, and is circumscribed by space, and is moved by another power, and is overshadowed; none of which it is lawful even to imagine of That Essence. We will not however reject all things on this account, but will reap something useful from the example. The illumination which cometh to us from God, the deliverance from darkness, this will be what we gather from it.

[4.] Thus much in answer to the heretics: but we must also orderly go over the whole passage. For perhaps some one might here have doubt also, questioning with himself, what sort of a crime it was for the woman to be uncovered, or the man covered? What sort of crime it is, learn now from hence.

Symbols many and diverse have been given both to man and woman; to him of rule, to her of subjection: and among them this also, that she should be covered, while he hath his head bare. If now these be symbols you see that both err when they disturb the proper order, and transgress the disposition of God, and their own proper limits, both the man falling into the woman’s inferiority, and the woman rising up against the man by her outward habiliments.

For if exchange of garments be not lawful, so that neither she should be clad with a cloak, nor he with a mantle or a veil: (“for the woman,” saith He, “shall not wear that which pertaineth to a man, neither shall a man put on a woman’s garments:”) much more is it unseemly for these (Deut. xxii. 5.) things to be interchanged. For the former indeed were ordained by men, even although God afterwards ratified them: but this by nature, I mean the being covered or uncovered. But when I say Nature, I mean God. For He it is Who created Nature. When therefore thou overturnest these boundaries, see how great injuries ensue.

And tell me not this, that the error is but small. For first, it is great even of itself: being as it is disobedience. Next, though it were small, it became great because of the greatness of the things whereof it is a sign. However, that it is a great matter, is evident from its ministering so effectually to good order among mankind, the governor and the governed being regularly kept in their several places by it.

So that he who transgresseth disturbs all things, and betrays the gifts of God, and casts to the ground the honor bestowed on him from above; not however the man only, but also the woman. For to her also it is the greatest of honors to preserve her own rank; as indeed of disgraces, the behavior of a rebel. Wherefore he laid it down concerning both, thus saying,

Ver. 4. “Every man praying or prophesying having his head covered, dishonoreth his head. But every woman praying or prophesying with her head unveiled dishonoreth her head.”

For there were, as I said, both men who prophesied and women who had this gift at that time, as the daughters of Philip, (Acts xxi. 9.) as others before them and after them: concerning whom also the prophet spake of old: “your sons shall prophesy, and your daughters shall see visions.” (Joel ii. 28. Acts ii. 17.)

Well then: the man he compelleth not to be always uncovered, but only when he prays. “For every man,” saith he, “praying or prophesying, having his head covered, dishonoreth his head.” But the woman he commands to be at all times covered. Wherefore also having said, “Every woman that prayeth or prophesieth with her head unveiled, dishonoreth her head,” he stayed not at this point only, but also proceeded to say, “for it is one and the same thing as if she were shaven.” But if to be shaven is always dishonorable, it is plain too that being uncovered is always a reproach. And not even with this only was he content, but added again, saying, “The woman ought to have a sign of authority on her head, because of the angels.” He signifies that not at the time of prayer only but also continually, she ought to be covered. But with regard to the man, it is no longer about covering but about wearing long hair, that he so forms his discourse. To be covered he then only forbids, when a man is praying; but the wearing long hair he discourages at all times. Wherefore, as touching the woman, he said, “But if she be not veiled, let her also be shorn;” so likewise touching the man, “If he have long hair, it is a dishonor unto him.” He said not, “if he be covered” but, “if he have long hair.” Wherefore also he said at the beginning, “Every man praying or prophesying, having any thing on his head, dishonoreth his head.” He said not, “covered,” but “having any thing on his head;” signifying that even though he pray with the head bare, yet if he have long hair, he is like to one covered. “For the hair,” saith he, “is given for a covering.”

Ver. 6. “But if a woman is not veiled, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be veiled.”

Thus, in the beginning he simply requires that the head be not bare: but as he proceeds he intimates both the continuance of the rule, saying, “for it is one and the same thing as if she were shaven,” and the keeping of it with all care and diligence. For he said not merely covered, but “covered over136 οὐδὲ γὰρ καλύπτεσθαι, ἀλλα κατακαλύπτεσθαι.,” meaning that she be carefully wrapped up on every side. And by reducing it to an absurdity, he appeals to their shame, saying by way of severe reprimand, “but if she be not covered, let her also be shorn.” As if he had said, “If thou cast away the covering appointed by the law of God, cast away likewise that appointed by nature.”

But if any say, “Nay, how can this be a shame to the woman, if she mount up to the glory of the man?” we might make this answer; “She doth not mount up, but rather falls from her own proper honor.” Since not to abide within our own limits and the laws ordained of God, but to go beyond, is not an addition but a diminuation. For as he that desireth other men’s goods and seizeth what is not his own, hath not gained any thing more, but is diminished, having lost even that which he had, (which kind of thing also happened in paradise:) so likewise the woman acquireth not the man’s dignity, but loseth even the woman’s decency which she had. And not from hence only is her shame and reproach, but also on account of her covetousness.

Having taken then what was confessedly shameful, and having said, “but if it be a shame for a woman to be shorn or shaven,” he states in what follows his own conclusion, saying, “let her be covered.” And he said not, “let her have long hair,” but, “let her be covered,” ordaining both these to be one, and establishing them both ways, from what was customary and from their contraries: in that he both affirms the covering and the hair to be one, and also that she again who is shaven is the same with her whose head is bare. “For it is one and the same thing,” saith he, “as if she were shaven.” But if any say, “And how is it one, if this woman have the covering of nature, but the other who is shaven have not even this?” we answer, that as far as her will goes, she threw that off likewise by having the head bare. And if it be not bare of tresses, that is nature’s doing, not her own. So that as she who is shaven hath her head bare, so this woman in like manner. For this cause He left it to nature to provide her with a covering, that even of it she might learn this lesson and veil herself.

Then he states also a cause, as one discoursing with those who are free: a thing which in many places I have remarked. What then is the cause?

Ver. 7. “For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God.”

This is again another cause. “Not only,” so he speaks, “because he hath Christ to be His Head ought he not to cover the head, but because also he rules over the woman.” For the ruler when he comes before the king ought to have the symbol of his rule. As therefore no ruler without military girdle and cloak, would venture to appear before him that hath the diadem: so neither do thou without the symbols of thy rule, (one of which is the not being covered,) pray before God, lest thou insult both thyself and Him that hath honored thee.

And the same thing likewise one may say regarding the woman. For to her also is it a reproach, the not having the symbols of her subjection. “But the woman is the glory of the man.” Therefore the rule of the man is natural.

[5.] Then, having affirmed his point, he states again other reasons and causes also, leading thee to the first creation, and saying thus:

Ver. 8. “For the man is not of the woman, but the woman of the man.”

But if to be of any one, is a glory to him of whom one is, much more the being an image of him.

Ver. 9. “For neither was the man created for the woman, but the woman for the man.”

This is again a second superiority, nay, rather also a third, and a fourth, the first being, that Christ is the head of us, and we of the woman; a second, that we are the glory of God, but the woman of us; a third, that we are not of the woman, but she of us; a fourth, that we are not for her, but she for us.

Ver. 10. “For this cause ought the woman to have a sign of authority on her head.”

“For this cause:” what cause, tell me? “For all these which have been mentioned,” saith he; or rather not for these only, but also “because of the angels.” “For although thou despise thine husband,” saith he, “yet reverence the angels.”

It follows that being covered is a mark of subjection and authority. For it induces her to look down and be ashamed and preserve entire her proper virtue. For the virtue and honor of the governed is to abide in his obedience.

Again: the man is not compelled to do this; for he is the image of his Lord: but the woman is; and that reasonably. Consider then the excess of the transgression when being honored with so high a prerogative, thou puttest thyself to shame, seizing the woman’s dress. And thou doest the same as if having received a diadem, thou shouldest cast the diadem from thy head, and instead of it take a slave’s garment.

Ver. 11. “Nevertheless, neither is the man without the woman, nor the woman without the man, in the Lord.”

Thus, because he had given great superiority to the man, having said that the woman is of him and for him and under him; that he might neither lift up the men more than was due nor depress the women, see how he brings in the correction, saying, “Howbeit neither is the man without the woman, nor the woman without the man, in the Lord.” “Examine not, I pray,” saith he, “the first things only, and that creation. Since if thou enquire into what comes after, each one of the two is the cause of the other; or rather not even thus each of the other, but God of all.” Wherefore he saith, “neither is the man without the woman, nor the woman without the man, in the Lord.”

Ver. 12. “For as the woman is of the man, so is the man also by the woman.”

He said not, “of the woman,” but he repeats the expression, (from v. 7.) “of the man.” For still this particular prerogative remains entire with the man. Yet are not these excellencies the property of the man, but of God. Wherefore also he adds, “but all things of God.” If therefore all things belong to God, and he commands these things, do thou obey and gainsay not.

Ver. 13. “Judge ye in yourselves: is it seemly that a woman pray unto God veiled?” Again he places them as judges of the things said, which also he did respecting the idol-sacrifices. For as there he saith, “judge ye what I say:” (c. x. 15.) so here, “judge in yourselves:” and he hints something more awful here. For he says that the affront here passes on unto God: although thus indeed he doth not express himself, but in something of a milder and more enigmatical form of speech: “is it seemly that a woman pray unto God unveiled?”

Ver. 14. “Doth not even nature itself teach you, that if a man have long hair, it is a dishonor unto him?”

Ver. 15. “But if a woman have long hair, it is a glory to her; for her hair is given her for a covering.”

His constant practice of stating commonly received reasons he adopts also in this place, betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men’s ordinary practice they might have learned. For such things are not unknown even to Barbarians: and see how he every where deals in piercing expressions: “every man praying having his head covered dishonoreth his head;” and again, “but if it be a shame for a woman to be shorn or shaven, let her be veiled:” and here again, “if a man have long hair, it is a shame unto him; but if a woman have long hair, it is a glory to her, for her hair is given her for a covering.”

“And if it be given her for a covering,” say you, “wherefore need she add another covering?” That not nature only, but also her own will may have part in her acknowledgment of subjection. For that thou oughtest to be covered nature herself by anticipation enacted a law. Add now, I pray, thine own part also, that thou mayest not seem to subvert the very laws of nature; a proof of most insolent rashness137 ἰταμότητος., to buffet not only with us, but with nature also. This is why God accusing the Jews said, (Ezek. xvi. 21, 22.) “Thou hast slain thy sons and thy daughters: this is beyond all thy abominations.”138 βδελύγματα. rec. text. πορνείαν.

And again, Paul rebuking the unclean among the Romans thus aggravates the accusation, saying, that their usage was not only against the law of God, but even against nature. “For they changed the natural use into that which is against nature.” (Rom. i. 26.) For this cause then here also he employs this argument signifying this very thing, both that he is not enacting any strange law and that among Gentiles their inventions would all be reckoned as a kind of novelty against nature.139 τὰ τῆς καινοτομὶας ἃπαντα τῆς παρὰ φύσιν. Perhaps the text is mutilated. So also Christ, implying the same, said, “Whatsoever ye would that men should do to you, do ye also so them;” showing that He is not introducing any thing new.

Ver. 16. “But if any man seems to be contentious, we have no such custom, neither the Churches of God.”

It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach; which in truth rendered his saying the more severe. “For we,” saith he, “have no such custom,” so as to contend and to strive and to oppose ourselves. And he stopped not even here, but also added, “neither the Churches of God;” signifying that they resist and oppose themselves to the whole world by not yielding. However, even if the Corinthians were then contentious, yet now the whole world hath both received and kept this law. So great is the power of the Crucified.

[6.] But I fear lest having assumed the dress, yet in their deeds some of our women should be found immodest and in other ways uncovered. For therefore also writing to Timothy Paul was not content with these things, but added others, saying, “that they adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold.” (1 Tim. ii. 9.) For if one ought not to have the head bare, but everywhere to carry about the token of authority, much more is it becoming to exhibit the same in our deeds. Thus at any rate the former women also used both to call their husbands lords, (1 Pet. iii. 6.) and to yield the precedence to them. “Because they for their part,” you say, “used to love their own wives.” I know that as well as you: I am not ignorant of it. But when we are exhorting thee concerning thine own duties, let not theirs take all thine attention. For so, when we exhort children to be obedient to parents, saying, that it is written, “honor thy father and thy mother,” they reply to us, “mention also what follows, ‘and ye fathers, provoke not your children to wrath,’” (Eph. vi. 1–4.) And servants when we tell them that it is written that they should “obey their masters, and not serve with eye-service,” they also again demand of us what follows, bidding us also give the same advice to masters. For Paul bade them also, they saw, “to forbear threatening.” But let us not do thus nor enquire into the things enjoined on others, when we are charged with regard to our own: for neither will thy obtaining a partner in the charges free thee from the blame: but look to one thing only, how thou mayest rid thyself of those charges which lie against thyself. Since Adam also laid the blame on the woman, and she again on the serpent, but this did in no wise deliver them. Do not thou, therefore, for thy part, say this to me now, but be careful with all consideration to render what thou owest to thy husband: since also when I am discoursing with thy husband, advising him to love and cherish thee, I suffer him not to bring forward the law that is appointed for the woman, but I require of him that which is written for himself. And do thou therefore busy thyself with those things only which belong to thee, and show thyself tractable to thy consort. And accordingly if it be really for God’s sake that thou obeyest thy husband, tell me not of the things which ought to be done by him, but for what things thou hast been made responsible by the lawgiver, those perform with exactness. For this is especially to obey God, not to transgress the law even when suffering things contrary to it. And by the same rule, he that being beloved loves, is not reckoned to do any great thing. But he that waits upon a person who hateth him, this above all is the man to receive a crown. In the same manner then do thou also reckon that if thy husband give thee disgust, and thou endure it, thou shalt receive a glorious crown: but if he be gentle and mild, what will there be for God to reward in thee? And these things I say, not bidding the husbands be harsh; but persuading the wives to bear even with harshness in their husbands. Since when each is careful to fulfil his own duty, his neighbor’s part also will quickly follow: as when the wife is prepared to bear even with rough behavior in the husband, and the husband refrains from abusing her in her angry mood; then all is a calm and a harbor free from waves.

[7.] So also was it with those of old time. Each was employed in fulfilling his own duty, not in exacting that of his neighbor. Thus, if you mark it, Abraham took his brother’s son: his wife found no fault with him. He commanded her to travel a long journey; she spake not even against this but followed. Again, after those many miseries and labors and toils having become lord of all, he yielded the precedency to Lot. And so far from Sarah being offended at this, she did not even open her mouth, nor uttered any such thing as many of the women of these days utter, when they see their own husbands coming off inferior in such allotments, and especially in dealing with inferiors; reproaching them, and calling them fools and senseless and unmanly and traitors and stupid. But no such thing did she say or think, but was pleased with all things that were done by him.

And another thing, and that a greater: after that Lot had the choice put in his power, and had thrown the inferior part upon his uncle, a great danger fell upon him.

Whereof the patriarch hearing, armed all his people, and set himself against the whole army of the Persians with his own domestics only, and not even then did she detain him, nor say, as was likely, “O man, whither goest thou, thrusting thyself down precipices, and exposing thyself to so great hazards; for one who wronged thee and seized on all that was thine, shedding thy blood? Yea, and even if thou make light of thyself, yet have pity on me which have left house and country and friends and kindred, and have followed thee in so long a pilgrimage; and involve me not in widowhood, and in the miseries of widowhood.” None of these things she said: she thought not of them but bore all in silence.

After this, her womb continuing barren, she herself suffers not the grief of women nor laments: but he complains, though not to his wife, but to God. And see how each preserves his own appropriate part: for he neither despised Sarah as childless, nor reproached her with any such thing: and she again was anxious to devise some consolation to him for her childlessness by means of the handmaid. For these things had not yet been forbidden then as now. For now neither is it lawful for women to indulge their husbands in such things, nor for the men, with or without the wife’s knowledge, to form such connexions, even though the grief of their childlessness should infinitely harass them: since they also shall hear the sentence, “their worm shall not die, neither shall their fire be quenched.” For now it is not permitted, but then it had not been forbidden. Wherefore both his wife commanded this, and he obeyed, yet not even thus for pleasure’s sake. But “behold,” it will be said, “how he cast Hagar out again at her bidding.” Well, this is what I want to point out, that both he obeyed her in all things, and she him. But do not thou give heed to these things only, but examine, thou who urgest this plea, into what had gone before also, Hagar’s insulting her, her boasting herself against her mistress; than which what can be more vexatious to a free and honorable woman?

[8.] Let not then the wife tarry for the virtue of the husband and then show her own, for this is nothing great; nor, on the other hand, the husband, for the obedience of the wife and then exercise self-command; for neither would this any more be his own well-doing; but let each, as I said, furnish his own share first. For if to the Gentiles smiting us on the right, we must turn the other cheek; much more ought one to bear with harsh behavior in a husband.

And I say not this for a wife to be beaten; far from it: for this is the extremest affront, not to her that is beaten, but to him who beateth. But even if by some misfortune thou have such a yokefellow allotted thee, take it not ill, O woman, considering the reward which is laid up for such things and their praise too in this present life. And to you husbands also this I say: make it a rule that there can be no such offence as to bring you under the necessity of striking a wife. And why say I a wife? since not even upon his handmaiden could a free man endure to inflict blows and lay violent hands. But if the shame be great for a man to beat a maidservant, much more to stretch forth the right hand against her that is free. And this one might see even from heathen legislatures who no longer compel her that hath been so treated to live with him that beat her, as being unworthy of her fellowship. For surely it comes of extreme lawlessness when thy partner of life, she who in the most intimate relations and in the highest degree, is united with thee; when she, like a base slave, is dishonored by thee. Wherefore also such a man, if indeed one must call him a man and not rather a wild beast, I should say, was like a parricide and a murderer of his mother. For if for a wife’s sake we were commanded to leave even father and mother, not wronging them but fulfilling a divine law; and a law so grateful to our parents themselves that even they, the very persons whom we are leaving, are thankful, and bring it about with great eagerness; what but extreme frenzy can it be to insult her for whose sake God bade us leave even our parents?

But we may well ask, Is it only madness? There is the shame too: I would fain know who can endure it. And what description can set it before us; when shrieks and wailings are borne along the alleys, and there is a running to the house of him that is so disgracing himself, both of the neighbors and the passers by, as though some wild beast were ravaging within? Better were it that the earth should gape asunder for one so frantic, than that he should be seen at all in the forum after it.

“But the woman is insolent,” saith he. Consider nevertheless that she is a woman, the weaker vessel, whereas thou art a man. For therefore wert thou ordained140 ἓχειροτονήθης. to be ruler; and wert assigned to her in place of a head, that thou mightest bear with the weakness of her that is set under thee. Make then thy rule glorious. And glorious it will be when the subject of it meets with no dishonor from thee. And as the monarch will appear so much the more dignified, as he manifests more dignity in the officer under him; but if he dishonor and depreciate the greatness of that rank, he is indirectly cutting off no small portion of his own glory likewise: so also thou dishonor her who governs next to thyself, wilt in no common degree mar the honor of thy governance.

Considering therefore all these things, command thyself: and withal think also of that evening on which the father having called thee, delivered thee his daughter as a kind of deposit, and having separated her from all, from her mother, from himself, from the family, intrusted her entire guardianship to thy right hand. Consider that (under God) through her thou hast children and hast become a father, and be thou also on that account gentle towards her.

Seest thou not the husbandmen, how the earth which hath once received the seed, they tend with all various methods of culture, though it have ten thousand disadvantages; e.g., though it be an unkindly soil or bear ill weeds, or though it be vexed with excessive rain through the nature of its situation? This also do thou. For thus shalt thou be first to enjoy both the fruit and the calm. Since thy wife is to thee both a harbor, and a potent healing charm to rejoice thy heart. Well then: if thou shalt free thy harbor from winds and waves, thou shalt enjoy much tranquility on thy return from the market-place: but if thou fill it with clamor and tumult, thou dost but prepare for thyself a more grievous shipwreck. In order then to prevent this, let what I advise be done: When any thing uncomfortable happens in the household, if she be in the wrong console her and do not aggravate the discomfort. For even if thou shouldest lose all, nothing is more grievous than to have a wife without good-will sharing thine abode. And whatever offence thou canst mention, thou wilt tell me of nothing so very painful as being at strife with her. So that if it were only for such reasons as these, let her love be more precious than all things. For if one another’s burdens are to be borne, much more our own wife’s.

Though she be poor do not upbraid her: though she be foolish, do not trample on her, but train her rather: because she is a member of thee, and ye are become one flesh. “But she is trifling and drunken and passionate.” Thou oughtest then to grieve over these things, not to be angry; and to beseech God, and exhort her and give her advice, and do every thing to remove the evil. But if thou strike her thou dost aggravate the disease: for fierceness is removed by moderation, not by rival fierceness. With these things bear in mind also the reward from God: that when it is permitted thee to cut her off, and thou doest not so for the fear of God, but bearest with so great defects, fearing the law appointed in such matters which forbids to put away a wife whatsoever disease she may have: thou shalt receive an unspeakable reward. Yea, and before the reward thou shalt be a very great gainer, both rendering her more obedient and becoming thyself more gentle thereby. It is said, for instance, that one of the heathen philosophers141 Socrates., who had a bad wife, a trifler and a brawler, when asked, “Why, having such an one, he endured her;” made reply, “That he might have in his house a school and training-place of philosophy. For I shall be to all the rest meeker,” saith he, “being here disciplined every day.” Did you utter a great shout? Why, I at this moment am greatly mourning, when heathens prove better lovers of wisdom than we; we who are commanded to imitate angels, nay rather who are commanded to follow God Himself in respect of gentleness.

But to proceed: it is said that for this reason the philosopher having a bad wife, cast her not out; and some say that this very thing was the reason of his marrying her. But I, because many men have dispositions not exactly reasonable, advise that at first they do all they can, and be careful that they take a suitable partner and one full of all virtue. Should it happen, however, that they miss their end, and she whom they have brought into the house prove no good or tolerable bride, then I would have them at any rate try to be like this philosopher, and train her in every way, and consider nothing more important than this. Since neither will a merchant, until he have made a compact with his partner capable of procuring peace, launch the vessel into the deep, nor apply himself to the rest of the transaction. And let us then use every effort that she who is partner with us in the business of life and in this our vessel, may be kept in all peace within. For thus shall our other affairs too be all in calm, and with tranquility shall we run our course through the ocean of the present life. Compared with this, let house, and slaves, and money, and lands, and the business itself of the state, be less in our account. And let it be more valuable than all in our eyes that she who with us sits at the oars should not be in mutiny and disunion with us. For so shall our other matters proceed with a favoring tide, and in spiritual things also we shall find ourselves much the freer from hindrance, drawing this yoke with one accord; and having done all things well, we shall obtain the blessings laid up in store; unto which may we all attain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΚϚʹ. Ἐπαινῶ δὲ ὑμᾶς, ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις, οὕτω κατέχετε. αʹ. Ἀπαρτίσας τὸν περὶ τῶν εἰδωλοθύτων λόγον, ὡς αὐτῷ προσῆκον ἦν, καὶ τελειότατον αὐτὸν διὰ πάντων ἐργασάμενος, μέτεισιν ἐφ' ἕτερον: ὃ καὶ αὐτὸ μὲν ἔγκλημα ἦν, οὐ τοσοῦτον δέ. Ὅπερ γὰρ ἔφθην εἰπὼν, τοῦτο καὶ νῦν ἐρῶ, ὅτι οὐ πάντα ἐφεξῆς τίθησι τὰ σφοδρὰ κατηγορήματα, ἀλλὰ διαθεὶς αὐτὰ κατὰ τάξιν τὴν προσήκουσαν, εἰς μέσον αὐτῶν παρεμβάλλει τὰ κουφότερα, παραμυθούμενος τὸ ἐπαχθὲς τοῦ λόγου τὸ ἐκ τῆς συνεχοῦς ἐπιτιμήσεως ἐγγινόμενον τοῖς ἀκούουσι. Διὸ καὶ τὸ πάντων σφοδρότερον ὕστερον τίθησι, τὸ περὶ τῆς ἀναστάσεως. Τέως δὲ ἐφ' ἕτερον χωρεῖ κουφότερον λέγων: Ἐπαινῶ δὲ ὑμᾶς, ὅτι πάντα μου μέμνησθε. Ὅταν μὲν γὰρ ὡμολογημένον ᾖ τὸ ἁμάρτημα, καὶ κατηγορεῖ σφοδρῶς καὶ ἀπειλεῖ: ὅταν δὲ ἀμφιβαλλόμενον, κατασκευάζει πρῶτον αὐτὸ, καὶ τότε ἐπιτιμᾷ: καὶ τὸ μὲν ὡμολογημένον ἐπαίρει, τὸ δὲ ἀμφισβητήσιμον δείκνυσιν ὡμολογημένον. Οἷον ἡ πορνεία ὡμολογημένον ἦν: διόπερ οὐκ ἐδεήθη δεῖξαι, ὅτι ἁμάρτημα ἦν, ἀλλὰ τὸ μέγεθος ἐκεῖ κατεσκεύασε τοῦ πλημμελήματος, καὶ κατὰ σύγκρισιν προήγαγε τὸν λόγον. Πάλιν τὸ ἐφ' ἑτέρων δικάζεσθαι, ἁμάρτημα μὲν ἦν, οὐ τοσοῦτον δέ: διόπερ αὐτὸ καὶ παρενέθηκε, καὶ κατεσκεύασε. Τὸ τῶν εἰδωλοθύτων πάλιν ἀμφεβάλλετο μὲν, ἦν δὲ μέγιστον κακόν: διὸ καὶ ἀποδείκνυσιν ἁμάρτημα ὂν, καὶ ἐπαίρει τῷ λόγῳ. Ὅταν δὲ τοῦτο ποιήσῃ, οὐκ ἀπάγει τῶν ἐγκλημάτων μόνον, ἀλλὰ καὶ εἰς τὰ ἐναντία ἐνάγει. Οὐδὲ γὰρ εἶπεν ὅτι οὐ δεῖ πορνεύειν μόνον, ἀλλ' ὅτι καὶ πολλὴν ἁγιωσύνην ἐνδείκνυσθαι χρή. Διόπερ ἐπήγαγε: Δοξάσατε δὴ ἄρα τὸν Θεὸν ἐν τῷ σώματι ὑμῶν, καὶ ἐν τῷ πνεύματι ὑμῶν. Καὶ εἰπὼν πάλιν ὅτι οὐ δεῖ σοφὸν εἶναι τὴν ἔξω σοφίαν, οὐκ ἀρκεῖται τούτῳ, ἀλλὰ κελεύει καὶ μωρὸν γενέσθαι. Καὶ συμβουλεύων ἐπὶ τῶν ἔξω μὴ δικάζεσθαι μηδὲ ἀδικεῖν, προϊὼν καὶ αὐτὸ τὸ δικάζεσθαι ἀναιρεῖ, καὶ συμβουλεύει μὴ μόνον μὴ ἀδικεῖν, ἀλλὰ καὶ ἀδικεῖσθαι. Καὶ περὶ τῶν εἰδωλοθύτων διαλεγόμενος, οὐκ εἶπεν ὅτι τῶν κεκωλυμένων ἀπέχεσθαι δεῖ μόνον, ἀλλ' ὅτι καὶ τῶν συγκεχωρημένων, ὅταν σκάνδαλον γίνηται: καὶ οὐχὶ τοὺς ἀδελφοὺς μόνον μὴ πλήττειν, ἀλλ' οὐδὲ Ἕλληνας οὐδὲ Ἰουδαίους: Ἀπρόσκοποι γὰρ γίνεσθε, φησὶ, καὶ Ἰουδαίοις καὶ Ἕλλησι καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ. Πληρώσας τοίνυν ἅπαντα τὸν περὶ τούτων ἁπάντων λόγον, μετὰ ταῦτα καὶ ἐφ' ἕτερον ἔγκλημα πρόεισι λοιπόν. Τί δὲ τοῦτο ἦν; Αἱ μὲν γυναῖκες ἀνακεκαλυμμέναι καὶ γυμνῇ τῇ κεφαλῇ καὶ ηὔχοντο καὶ προεφήτευον: καὶ γὰρ προεφήτευον τότε γυναῖκες: οἱ δὲ ἄνδρες καὶ ἐκόμων, ἅτε ἐν φιλοσοφίᾳ διατρίψαντες, καὶ περιεβάλλοντο τὰς κεφαλὰς εὐχόμενοι καὶ προφητεύοντες: ὅπερ ἑκάτερον Ἑλληνικοῦ νόμου ἦν. Ἐπεὶ οὖν ὑπὲρ τούτων ἤδη παρῄνεσε παρὼν, καὶ ἴσως οἱ μὲν ἤκουσαν, οἱ δὲ ἠπείθησαν, διὰ τοῦτο καὶ διὰ τῆς Ἐπιστολῆς πάλιν, ὥσπερ σοφὸς ἰατρὸς, ἐπαντλῶν τῷ λόγῳ διορθοῦται τὸ ἁμάρτημα. Ὅτι γὰρ παρῄνεσεν ἤδη παρὼν, δῆλον ἐξ ὧν προοιμιάζεται. Τίνος γὰρ ἕνεκεν οὐδὲν εἰπὼν περὶ τούτου οὐδαμοῦ τῆς Ἐπιστολῆς ἔμπροσθεν, ἀλλ' ἀπὸ ἐγκλημάτων ἑτέρων ἐκβὰς, εὐθέως φησίν: Ἐπαινῶ δὲ ὑμᾶς, ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις, οὕτω κατέχετε; Ὁρᾷς ὅτι οἱ μὲν ἤκουσαν, οὓς ἐπαινεῖ, οἱ δὲ παρήκουσαν, οὓς διορθοῦται διὰ τῶν ἑξῆς, λέγων: Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν; Εἰ γὰρ τῶν μὲν κατωρθωκότων, τῶν δὲ παρακουσάντων, πάντας ὑπέβαλε τῇ κατηγορίᾳ, ἐκείνους τε θρασυτέρους ἐποίησε, καὶ τούτους ῥᾳθυμοτέρους ἂν εἰργάσατο: νῦν δὲ τοὺς μὲν ἐπαινέσας καὶ ἀποδεξάμενος, τοὺς δὲ κακίσας, καὶ ἐκείνους μᾶλλον ἤλειψε, καὶ τούτους καταδύεσθαι παρεσκεύασεν. Ἱκανὸν μὲν γὰρ καὶ καθ' ἑαυτὸ ἡ κατηγορία πλῆξαι: ὅταν δὲ πρὸς παράθεσιν ἑτέρων κατωρθωκότων καὶ ἐγκωμιαζομένων γίνηται, μεῖζον ἔχει τὸ κέντρον. Ἀλλὰ τέως οὐκ ἀπὸ κατηγορίας, ἀλλ' ἀπὸ ἐγκωμίων ἄρχεται, καὶ ἐγκωμίων μεγάλων, λέγων: Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε. Τοιοῦτον γὰρ τοῦ Παύλου τὸ ἔθος, καὶ ἐπὶ μικροῖς μεγάλους ἐπαίνους ὑφαίνει, οὐ κολακείᾳ τοῦτο ποιῶν, μὴ γένοιτο: πῶς γὰρ ὁ μηδὲ χρημάτων ἐφιέμενος, μήτε δόξης, μήτε ἄλλου μηδενὸς τῶν τοιούτων; ἀλλ' ὑπὲρ τῆς σωτηρίας αὐτῶν πάντα πραγματευόμενος. Διὸ καὶ ἐπαίρει τὸ ἐγκώμιον, λέγων: Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε. Ποῖα πάντα; Ὑπὲρ γὰρ τοῦ μὴ κομᾷν μηδὲ κατακαλύπτεσθαι τέως ὁ λόγος ἦν αὐτῷ μόνον: ἀλλ', ὅπερ ἔφην, ἐπιδαψιλεύεται τοῖς ἐγκωμίοις, προθυμοτέρους ποιῶν. Διό φησιν, Ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις, οὕτω κατέχετε. Ἄρα καὶ ἀγράφως πολλὰ παρεδίδου τότε, ὃ καὶ ἀλλαχοῦ πολλαχοῦ δηλοῖ: ἀλλὰ τότε μὲν παρέδωκε μόνον, νῦν δὲ καὶ αἰτιολογίαν τίθησιν. Οὕτω γὰρ καὶ τούτους ἰσχυροτέρους ἐποίει τοὺς ἀκούοντας, καὶ ἐκείνων κατέσπα τὸ φύσημα τῶν ἐναντιουμένων. Εἶτα οὐ λέγει ὅτι, Ὑμεῖς μὲν ὑπηκούσατε, ἕτεροι δὲ παρήκουσαν, ἀλλὰ ἀνυπόπτως ἐκ τῆς διδασκαλίας αὐτὸ αἰνίττεται διὰ τῶν ἑξῆς, οὕτω λέγων: Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστι: κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ: κεφαλὴ δὲ Χριστοῦ ὁ Θεός. Ἡ μὲν αἰτιολογία αὕτη: τίθησι δὲ αὐτὴν, τοὺς ἀσθενεστέρους προσεκτικωτέρους ποιῶν. Ὁ μὲν οὖν πιστὸς, ὡς χρὴ, καὶ ἐῤῥωμένος οὐδὲ δεῖται λόγου οὐδὲ αἰτίας, ὑπὲρ ὧν ἂν ἐπιταχθῇ, ἀλλ' ἀρκεῖται τῇ παραδόσει μόνῃ: ὁ δὲ ἀσθενέστερος, ὅταν καὶ τὴν αἰτίαν μάθῃ, τότε καὶ μετὰ πλείονος τῆς σπουδῆς κατέχει τὸ λεχθὲν, καὶ μετὰ πολλῆς ὑπακούει τῆς προθυμίας. βʹ. Διόπερ οὐδὲ εἶπε τὴν αἰτίαν, ἕως ὅτου παραβαινομένην εἶδε τὴν ἐντολήν. Τίς οὖν ἡ αἰτία; Παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν. Ἆρ' οὖν καὶ τοῦ Ἕλληνος; Οὐδαμῶς. Εἰ γὰρ σῶμά ἐσμεν τοῦ Χριστοῦ καὶ μέλη ἐκ μέρους, καὶ ταύτῃ ἐκεῖνος ἡμῶν κεφαλὴ, τῶν οὐκ ὄντων ἐν τῷ σώματι οὐδὲ εἰς μέλη τελούντων οὐκ ἂν εἴη κεφαλή: ὥστε ὅταν εἴπῃ, Παντὸς, τοῦ πιστοῦ δεῖ προσυπακούειν. Εἶδες πῶς πανταχοῦ ἄνωθεν ἐντρέπει τὸν ἀκροατήν; Καὶ γὰρ ὅτε περὶ ἀγάπης διελέγετο, καὶ ὅτε περὶ ταπεινοφροσύνης, καὶ ὅτε περὶ ἐλεημοσύνης, ἐκεῖθεν εἷλκε τὰ παραδείγματα. Κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ: κεφαλὴ δὲ Χριστοῦ ὁ Θεός. Ἐνταῦθα ἐπιπηδῶσιν ἡμῖν οἱ αἱρετικοὶ ἐλάττωσίν τινα ἐκ τῶν εἰρημένων ἐπινοοῦντες τῷ Υἱῷ: ἀλλ' ἑαυτοῖς περιπίπτουσιν. Εἰ γὰρ κεφαλὴ γυναικὸς ὁ ἀνὴρ, ὁμοούσιος δὲ ἡ κεφαλὴ τῷ σώματι, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ Θεὸς, ὁμοούσιος ὁ Υἱὸς τῷ Πατρί. Ἀλλ' οὐ τὸ ἑτεροούσιον ἐντεῦθεν ἀποδεῖξαι βουλόμεθα, ἀλλ' ὅτι ἄρχεται, φησί. Τί οὖν πρὸς τοῦτο εἴποιμεν ἄν; Ὅτι μάλιστα μὲν, ὅταν τι ταπεινὸν λέγηται μετὰ τῆς σαρκὸς ὄντος αὐτοῦ, οὐκ εὐτέλεια τῆς θεότητός ἐστι τὸ λεγόμενον, τῆς οἰκονομίας δεχομένης τὸ λεχθέν. Πλὴν ἀλλ' εἰπὲ, πῶς τοῦτο βούλει ἐκ τούτου κατασκευάσαι νῦν; Ὅτι ὥσπερ ὁ ἀνὴρ ἄρχει τῆς γυναικὸς, φησὶν, οὕτω καὶ ὁ Πατὴρ τοῦ Χριστοῦ. Οὐκοῦν καὶ ὥσπερ ὁ Χριστὸς τοῦ ἀνδρὸς, οὕτω καὶ ὁ Πατὴρ τοῦ Υἱοῦ: Παντὸς γὰρ ἀνδρὸς, φησὶν, ἡ κεφαλὴ ὁ Χριστός ἐστι. Καὶ τίς ἂν ταῦτα καταδέξαιτό ποτε; Εἰ γὰρ ὅσον τὸ ὑπερέχον τοῦ Υἱοῦ πρὸς ἡμᾶς, τοσοῦτον τοῦ Πατρὸς πρὸς τὸν Υἱὸν, ἐννόησον εἰς ὅσην αὐτὸν ἄξεις τὴν εὐτέλειαν. Ὥστε οὐ πάντα ὁμοίως ἐξεταστέον ἐφ' ἡμῶν καὶ ἐπὶ τοῦ Θεοῦ, κἂν ὁμοίως λέγηται: ἀλλ' ἀπονεμητέον τῷ Θεῷ τινα ἰδιάζουσαν ὑπεροχὴν, καὶ τοσαύτην ὅσην Θεῷ. Εἰ γὰρ μὴ τοῦτο συγχωρήσαιεν, πολλὰ ἕψεται τὰ ἄτοπα. Σκόπει δέ: Κεφαλὴ τοῦ Χριστοῦ ὁ Θεὸς, οὗτος δὲ τοῦ ἀνδρὸς, κἀκεῖνος τῆς γυναικός. Οὐκοῦν εἰ ἐπὶ πάντων ὁμοίως ἐκλάβοιμεν τὴν κεφαλὴν, τοσοῦτον ἔσται ὁ Υἱὸς ἀφεστηκὼς τοῦ Πατρὸς, ὅσον ἡμεῖς αὐτοῦ. Ἀλλὰ καὶ ἡ γυνὴ τοσοῦτον ἡμῶν ἀποστήσεται, ὅσον ἡμεῖς τοῦ Θεοῦ Λόγου: καὶ ὅπερ ἐστὶν ὁ Υἱὸς πρὸς τὸν Πατέρα, τοῦτο καὶ ἡμεῖς πρὸς τὸν Υἱὸν, καὶ ἡ γυνὴ πρὸς τὸν ἄνδρα πάλιν. Καὶ τίς ταῦτα ἀνέξεται; Ἀλλ' ἑτέρως ἐκλαμβάνεις ἐπὶ γυναικὸς καὶ ἀνδρὸς τὴν κεφαλὴν, καὶ οὐχ ὡς ἐπὶ τοῦ Χριστοῦ; Οὐκοῦν καὶ ἐπὶ τοῦ Υἱοῦ καὶ τοῦ Πατρὸς ἑτέρως ἐκληπτέον ἡμῖν. Καὶ πῶς ἑτέρως ἐκληπτέον; φησί. Κατὰ τὸ αἴτιον. Καὶ γὰρ εἴπερ ἀρχὴν ἐζήτει εἰπεῖν καὶ ὑποταγὴν ὁ Παῦλος, ὡς σὺ φὴς, οὐκ ἂν γυναῖκα παρήγαγεν εἰς μέσον, ἀλλὰ δοῦλον μᾶλλον καὶ δεσπότην. Εἰ γὰρ καὶ ὑποτέτακται ἡμῖν ἡ γυνὴ, ἀλλ' ὡς γυνὴ, ἀλλ' ὡς ἐλευθέρα καὶ ὡς ὁμότιμος. Καὶ ὁ Υἱὸς δὲ, εἰ καὶ ὑπήκοος γέγονε τῷ Πατρὶ, ἀλλ' ὡς Υἱὸς Θεοῦ, ἀλλ' ὡς Θεός. Ὥσπερ γὰρ πλείων ἡ πειθὼ τῷ Υἱῷ πρὸς τὸν Πατέρα, ἢ τοῖς ἀνθρώποις πρὸς τοὺς γεγεννηκότας: οὕτω καὶ ἡ ἐλευθερία μείζων. Οὐ γὰρ δήπου τὰ μὲν τοῦ Υἱοῦ πρὸς τὸν Πατέρα μείζονα τῶν ἀνθρώπων καὶ γνησιώτερα, τὰ δὲ τοῦ Πατρὸς πρὸς τὸν Υἱὸν ἐλάττονα. Εἰ γὰρ θαυμάζομεν τὸν Υἱὸν, ὅτι ὑπήκουσεν, ὡς καὶ μέχρι θανάτου ἐλθεῖν, καὶ θανάτου σταυροῦ, καὶ θαῦμα αὐτοῦ μέγα τιθέμεθα τοῦτο: θαυμάζειν δεῖ καὶ τὸν Πατέρα, ὅτι τοιοῦτον ἐγέννησεν, οὐχ ὡς δοῦλον ἐπιταττόμενον, ἀλλ' ὡς ἐλεύθερον ὑπακούοντα καὶ σύμβουλον ὄντα: ὁ γὰρ σύμβουλος οὐ δοῦλος. Σύμβουλον δὲ ὅταν ἀκούσῃς πάλιν, μὴ ὡς τοῦ Πατρὸς ἐνδεῶς ἔχοντος ἄκουε, ἀλλ' ὡς τοῦ Παιδὸς ὁμοτίμου πρὸς τὸν γεγεννηκότα. Μὴ τοίνυν εἰς πάντα ἕλκε τὸ παράδειγμα τοῦ ἀνδρὸς καὶ τῆς γυναικός. Παρ' ἡμῖν μὲν γὰρ εἰκότως ὑποτέτακται τῷ ἀνδρὶ ἡ γυνή: ἡ γὰρ ἰσοτιμία μάχην ποιεῖ: καὶ οὐ διὰ τοῦτο μόνον, ἀλλὰ καὶ διὰ τὴν ἀπάτην τὴν παρὰ τὴν ἀρχὴν συμβᾶσαν. Διά τοι τοῦτο γενομένη μὲν εὐθέως οὐχ ὑπετάγη: οὔτε ὅταν αὐτὴν ἤγαγε πρὸς τὸν ἄνδρα, οὔτε αὐτὴ ἤκουσέ τι παρὰ τοῦ Θεοῦ τοιοῦτον, οὔτε ὁ ἀνὴρ εἶπέ τι πρὸς αὐτὴν τοιοῦτον: ἀλλ' ὅτι μὲν ὀστοῦν ἐκ τῶν ὀστῶν αὐτοῦ, καὶ σὰρξ ἐκ τῶν σαρκῶν αὐτοῦ ἦν, εἶπεν: ἀρχῆς δὲ οὐδαμοῦ οὐδὲ ὑποταγῆς ἐμνημόνευσε πρὸς αὐτήν: ὅτε δὲ κακῶς ἐχρήσατο τῇ ἐξουσίᾳ, καὶ ἡ γενομένη βοηθὸς ἐπίβουλος εὑρέθη, καὶ πάντα ἀπώλεσε, τότε ἀκούει δικαίως λοιπόν: Πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου. Ἐπειδὴ γὰρ εἰκὸς ἦν τὴν ἁμαρτίαν ταύτην ἐκπολεμῶσαι τὸ γένος τὸ ἡμέτερον (οὐδὲ γὰρ ἂν ὤνησέ τι εἰς εἰρήνην τὸ ἐξ αὐτοῦ γεγενῆσθαι, τούτου συμβάντος: ἀλλ' αὐτὸ μὲν οὖν τοῦτο καὶ τραχύτερον ἂν ἐποίησε τὸν ἄνδρα, τὸ μηδὲ τοῦ οἰκείου φείσασθαι μέλους τὴν ἐξ αὐτοῦ γενομένην): συνιδὼν τὴν τοῦ διαβόλου κακουργίαν ὁ Θεὸς, ἐπετείχισε τουτὶ τὸ ῥῆμα, καὶ τὴν ἐκ τῆς ἐπιβουλῆς μέλλουσαν ἀπέχθειαν ἔσεσθαι διὰ τῆς ἀποφάσεως ταύτης ἀνεῖλε, καὶ τῆς ἐπιθυμίας τῆς ἐμφύτου καθάπερ μεσότοιχον κατασπάσας τὴν ἐκ τῆς ἁμαρτίας μνησικακίαν. Ἀλλ' ἐπὶ τοῦ Θεοῦ καὶ τῆς ἀκηράτου οὐσίας ἐκείνης οὐδὲν τοιοῦτον ἔστιν ὑποπτεῦσαι. Μὴ τοίνυν κατὰ πάντων δέχου τὰ παραδείγματα ἐπεὶ καὶ ἀλλαχοῦ πολλὰ ἐντεῦθεν ἀπαντήσει χαλεπὰ ἁμαρτήματα. Καὶ γὰρ καὶ ἐν προοιμίοις τῆς Ἐπιστολῆς ἔλεγε: Πάντα ὑμῶν ἐστιν, ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ Θεοῦ. γʹ. Τί οὖν; ὁμοίως ἡμῶν τὰ πάντα, καὶ ἡμεῖς τοῦ Χριστοῦ, καὶ ὁ Χριστὸς τοῦ Θεοῦ; Οὐδαμῶς, ἀλλὰ καὶ τοῖς σφόδρα ἀνοήτοις δήλη ἡ διαφορὰ, εἰ καὶ ἡ αὐτὴ ῥῆσις ἐπὶ τοῦ Θεοῦ καὶ τοῦ Χριστοῦ καὶ ἡμῶν εἴρηται. Καὶ ἀλλαχοῦ δὲ κεφαλὴν εἰπὼν τὸν ἄνδρα τῆς γυναικὸς, ἐπήγαγεν: Ὥσπερ καὶ ὁ Χριστὸς κεφαλὴ καὶ Σωτήρ ἐστι τῆς Ἐκκλησίας καὶ προστάτης, οὕτω καὶ ὁ ἀνὴρ ὀφείλει τῆς αὐτοῦ γυναικὸς εἶναι. Ἆρ' οὖν ὁμοίως ἐκληψόμεθα τὸ εἰρημένον, καὶ τοῦτο καὶ τὰ μετὰ τούτου ἅπαντα Ἐφεσίοις ἐπεσταλμένα περὶ τῆς ὑποθέσεως ταύτης; Ἄπαγε! οὐδὲ γὰρ δυνατόν. Τὰ γὰρ αὐτὰ ῥήματα λέγεται μὲν ἐπὶ Θεοῦ καὶ ἀνθρώπων: ἀλλ' ἑτέρως μὲν ἐκεῖνα νοητέον, ἑτέρως δὲ ταῦτα: οὐ μὴν πάλιν πάντα ἐξηλλαγμένως: ἐπεὶ πάλιν εἰκῆ καὶ μάτην παρειλῆφθαι δόξει, οὐδὲν ἀπ' αὐτῶν καρπουμένων ἡμῶν. Ὥσπερ γὰρ οὐ πάντα ὁμοίως ἐκληπτέον, οὕτως οὐδὲ πάντα ἁπλῶς ἐκβλητέον. Ἵνα δὲ ὃ λέγω, γένηται σαφέστερον, ἐπὶ ὑποδείγματος αὐτὸ πειράσομαι ποιῆσαι φανερόν. Εἴρηται κεφαλὴ τῆς Ἐκκλησίας ὁ Χριστός: ἂν μηδὲν ἀπὸ τοῦ ἀνθρωπίνου λάβω, τί μοι καὶ εἴρηται τοῦτο; Πάλιν ἂν ἅπαντα λάβω, πολλὴ ἕψεται ἡ ἀλογία: καὶ γὰρ ὁμοιοπαθὴς τῷ σώματι ἡ κεφαλὴ, καὶ τοῖς αὐτοῖς ὑπεύθυνος. Τί οὖν δεῖ ἀφεῖναι, ἢ τί λαβεῖν; Ἀφεῖναι μὲν ταῦτα ἃ εἶπον, λαβεῖν δὲ ἕνωσιν ἀκριβῆ, καὶ αἰτίαν καὶ ἀρχὴν τὴν πρώτην: καὶ οὐδὲ ταῦτα ἁπλῶς, ἀλλὰ καὶ ἐνταῦθα τὸ μεῖζον οἴκοθεν ἐπινοεῖν καὶ Θεῷ πρέπον: καὶ γὰρ ἡ ἕνωσις ἀσφαλεστέρα, καὶ ἡ ἀρχὴ τιμιωτέρα. Πάλιν ἤκουσας Υἱόν: μὴ πάντα μηδὲ ἐνταῦθα λάβῃς, ἀλλὰ μηδὲ πάντα ἐκβάλῃς, ἀλλ' ὅσα Θεῷ πρέπει δεξάμενος, ὅτι ὁμοούσιος, ὅτι ἐξ αὐτοῦ, τὰ ἄτοπα καὶ ἀσθενείας ὄντα ἀνθρωπίνης, ἐπὶ τῆς γῆς ἔα. Εἴρηται φῶς ὁ Θεὸς πάλιν: ἆρ' οὖν πάντα δεξόμεθα, ὅσα τοῦ φωτὸς τούτου; Οὐδαμῶς: καὶ γὰρ ἐκεῖ τῷ σκότῳ τοῦτο καὶ τόπῳ περικλείεται, καὶ ὑφ' ἑτέρας κινεῖται δυνάμεως καὶ ἐπισκιάζεται: ὧν οὐδὲν οὐδὲ ἐννοῆσαι θέμις ἐπὶ τῆς οὐσίας ἐκείνης. Ἀλλ' οὐδὲ πάντα διὰ τοῦτο ἐκβαλοῦμεν, ἀλλὰ δρεψόμεθά τι καὶ χρήσιμον ἀπὸ τοῦ παραδείγματος, τὸν φωτισμὸν τὸν ἐκ τοῦ Θεοῦ γινόμενον ἡμῖν, τὴν ἐκ τοῦ σκότους ἀπαλλαγὴν ἐκ τούτου συνάγοντες. Καὶ τὰ μὲν πρὸς αἱρετικοὺς ταῦτα: δεῖ δὲ καὶ ὁλοκλήρῳ λοιπὸν ἐπεξελθεῖν τῷ χωρίῳ. Ἴσως γὰρ ἄν τις ἐνταῦθα καὶ διαπορήσειε, πρὸς ἑαυτὸν ζητῶν, ποῖον ἔγκλημα ἦν τὸ ἀνακαλύπτεσθαι τὰς γυναῖκας, ἢ καὶ καλύπτεσθαι τοὺς ἄνδρας; Ποῖον οὖν ἔγκλημα τοῦτο, ἐντεῦθεν ἤδη μάνθανε: Σύμβολα δέδοται ἀνδρὶ καὶ γυναικὶ πολλὰ μὲν καὶ ἕτερα, τῷ μὲν τῆς ἀρχῆς, τῇ δὲ τῆς ὑποταγῆς: μετὰ δὲ ἐκείνων καὶ τοῦτο, τὸ ταύτην μὲν καλύπτεσθαι, τοῦτον δὲ γυμνὴν ἔχειν τὴν κεφαλήν. Εἰ τοίνυν σύμβολα ταῦτά ἐστιν, ἀμφότεροι ἁμαρτάνουσι τὴν εὐταξίαν συγχέοντες, καὶ τὴν τοῦ Θεοῦ διαταγὴν, καὶ τοὺς οἰκείους ὑπερβαίνοντες ὅρους, καὶ ὁ μὲν εἰς τὴν ἐκείνης καταπίπτων εὐτέλειαν, ἡ δὲ ἐπανισταμένη τῷ ἀνδρὶ διὰ τοῦ σχήματος. Εἰ γὰρ ἱμάτιον ἐναλλάττειν οὐ θέμις, οὐδὲ ταύτην μὲν χλανίδα περικεῖσθαι, ἐκεῖνον δὲ φάρος ἢ καλύπτραν: Οὐκ ἔσται γὰρ, φησὶ, σκεύη ἀνδρὸς ἐπὶ γυναικὶ, οὐδὲ ἐνδύσεται ἀνὴρ στολὴν γυναικείαν: πολλῷ μᾶλλον ταῦτα ἀνταλλάττεσθαι οὐ δεῖ. Ταῦτα μὲν γὰρ παρὰ τῶν ἀνθρώπων νενομοθέτηται, εἰ καὶ ὁ Θεὸς ὕστερον αὐτὰ ἐκύρωσεν: ἐκεῖνο δὲ παρὰ τῆς φύσεως, τὸ καλύπτεσθαι λέγω, καὶ τὸ μὴ καλύπτεσθαι. Ὅταν δὲ εἴπω τὴν φύσιν, τὸν Θεὸν λέγω: ὁ γὰρ τὴν φύσιν δημιουργήσας, αὐτός ἐστιν. Ὅταν οὖν τοὺς ὅρους ἀνατρέπῃς τούτους, ὅρα πόσα γίνεται τὰ ἐπιβλαβῆ. Καὶ μή μοι τοῦτο εἴπῃς, ὅτι μικρὸν τὸ ἁμαρτανόμενον: μέγα μὲν γάρ ἐστι, καὶ καθ' ἑαυτό: παρακοὴ γάρ ἐστιν: Εἰ δὲ καὶ μικρὸν ἦν, μέγα ἐγίνετο, ἐπειδὴ μεγάλων ἐστὶ σύμβολον πραγμάτων. Ὅτι δὲ καὶ μέγα ἐστὶ, δῆλον ἐξ ὧν τοσαύτην εὐταξίαν τῷ γένει παρέχει, τὸν ἄρχοντα καὶ τὸν ἀρχόμενον ἐν κόσμῳ διατάττον. Ὥστε ὁ παραβαίνων, πάντα συγχεῖ, καὶ τὰ τοῦ Θεοῦ προδίδωσι δῶρα, καὶ τὴν ἄνωθεν αὐτῷ δοθεῖσαν τιμὴν χαμαὶ ῥίπτει, οὐχ ὁ ἀνὴρ δὲ μόνον, ἀλλὰ καὶ ἡ γυνή. Καὶ γὰρ καὶ ἐκείνῃ τιμὴ μεγίστη τὸ τὴν οἰκείαν τάξιν διατηρεῖν, ὥσπερ οὖν καὶ αἰσχύνη τὸ στασιάζειν. Διόπερ ἐπ' ἀμφοτέρων αὐτὸ τέθεικεν. οὕτω λέγων: Πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων, καταισχύνει τὴν κεφαλὴν αὑτοῦ: πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ, καταισχύνει τὴν κεφαλὴν αὑτῆς. Ἦσαν γὰρ, ὅπερ ἔφην, καὶ ἄνδρες καὶ γυναῖκες προφητεύοντες, καὶ γυναῖκες τὸ χάρισμα τοῦτο ἔχουσαι τότε, ὡς αἱ τοῦ Φιλίππου θυγατέρες, ὡς ἕτεραι πρὸ ἐκείνων καὶ μετ' ἐκείνας: περὶ ὧν καὶ ὁ προφήτης ἔλεγεν ἄνωθεν: ὅτι, Προφητεύσουσιν οἱ υἱοὶ ὑμῶν, καὶ αἱ θυγατέρες ὑμῶν ὁράσεις ὄψονται. Τὸν μὲν οὖν ἄνδρα οὐκ ἀεὶ ἀναγκάζει ἀκατακάλυπτον εἶναι, ἀλλ' ὅταν εὔχηται μόνον: Πᾶς γὰρ ἀνὴρ, φησὶ, προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων, καταισχύνει τὴν κεφαλὴν αὑτοῦ: τὴν δὲ γυναῖκα διαπαντὸς κατακαλύπτεσθαι κελεύει. Διὸ καὶ εἰπὼν, Πᾶσα γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ, καταισχύνει τὴν κεφαλὴν αὑτῆς: οὐκ ἔστη μέχρι τούτου μόνον, ἀλλὰ καὶ ἐπεξῆλθεν εἰπών: Ἓν γάρ ἐστι καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. Εἰ δὲ ἀεὶ ἐξυρῆσθαι αἰσχρὸν, εὔδηλον ὅτι καὶ ἀκατακάλυπτον εἶναι ἀεὶ ὄνειδος. δʹ. Καὶ οὐδὲ τούτῳ ἠρκέσθη μόνον, ἀλλὰ καὶ πάλιν προσέθηκεν εἰπὼν, ὅτι Ὀφείλει ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς ἡ γυνὴ διὰ τοὺς ἀγγέλους. Δείκνυσιν ὅτι οὐκ ἐν τῷ καιρῷ τῆς εὐχῆς μόνον, ἀλλὰ καὶ διηνεκῶς ἐγκεκαλύφθαι δεῖ. Ἐπὶ δὲ τοῦ ἀνδρὸς οὐκέτι τὸν τοῦ καλύμματος, ἀλλὰ τὸν τῆς κόμης οὕτω γυμνάζει λόγον: καλύπτεσθαι μὲν γὰρ τότε μόνον κωλύει, ὅταν εὔχηται, κομᾷν δὲ ἀεὶ ἀποτρέπει. Διὰ τοῦτο ὥσπερ ἐπὶ τῆς γυναικὸς εἶπεν, Εἰ δὲ οὐ κατακαλύπτεται, καὶ κειράσθω: οὕτω καὶ ἐπὶ τοῦ ἀνδρὸς, ὅτι Ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν. Οὐκ εἶπεν, Ἐὰν καλύπτηται, ἀλλ' Ἐὰν κομᾷ. Διὸ καὶ ἀρχόμενος ἔλεγε: Πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων, κατὰ κεφαλῆς ἔχων. Οὐκ εἶπε, Κεκαλυμμένος, ἀλλὰ, Κατὰ κεφαλῆς ἔχων, δεικνὺς ὅτι κἂν γυμνῇ εὔχηται τῇ κεφαλῇ, κόμην δὲ ἔχῃ, ἴσος ἐστὶ τῷ κεκαλυμμένῳ. Ἡ γὰρ κόμη, φησὶν, ἀντὶ περιβολαίου δέδοται. Εἰ δὲ οὐ καλύπτεται γυνὴ, καὶ κειράσθω: εἰ δὲ αἰσχρὸν γυναικὶ κείρεσθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω. Ἐν προοιμίοις μὲν γὰρ τὸ μὴ γυμνὴν ἔχειν τὴν κεφαλὴν ἀπαιτεῖ: προϊὼν δὲ καὶ τὸ διηνεκὲς αἰνίττεται λέγων, Ἓν γάρ ἐστι καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ, καὶ τὸ μετ' ἐπιμελείας καὶ σπουδῆς ἁπάσης. Οὐδὲ γὰρ καλύπτεσθαι εἶπεν ἁπλῶς, ἀλλὰ κατακαλύπτεσθαι, ὥστε ἀκριβῶς πάντοθεν περιεστάλθαι. Καὶ τῇ εἰς ἄτοπον ἀπαγωγῇ ἐντρέπει, σφοδρῶς καθαπτόμενος καὶ λέγων, Εἰ δὲ οὐ κατακαλύπτεται, καὶ κειράσθω. Εἰ γὰρ τὸ ἀπὸ τοῦ νόμου τοῦ Θεοῦ κάλυμμα τεθὲν ῥίπτεις, φησὶ, καὶ τὸ ἀπὸ τῆς φύσεως ῥῖψον. Εἰ δὲ λέγει τις, Καὶ πῶς ἂν εἴη τοῦτο αἰσχύνη τῇ γυναικὶ, εἰ εἰς τὴν δόξαν ἀναβαίνει τοῦ ἀνδρός; ἐκεῖνο ἂν εἴποιμεν, ὅτι οὐκ ἀναβαίνει, ἀλλὰ καὶ τῆς οἰκείας ἐκπίπτει τιμῆς. Τὸ γὰρ μὴ εἴσω τῶν οἰκείων ὅρων μένειν καὶ τῶν τεθέντων παρὰ τοῦ Θεοῦ νόμων, ἀλλ' ὑπερβαίνειν, οὐκ ἐπίδοσίς ἐστιν, ἀλλ' ἐλάττωσις. Ὥσπερ γὰρ ὁ τῶν ἀλλοτρίων ἐφιέμενος, καὶ ἁρπάζων τὰ μὴ ἑαυτοῦ, οὐ πλέον τι προσέλαβεν, ἀλλ' ἠλάττωται καὶ ὃ εἶχεν ἀπολέσας, ὅπερ οὖν καὶ ἐν τῷ παραδείσῳ γέγονεν: οὕτω καὶ ἡ γυνὴ οὐ προσλαμβάνει τοῦ ἀνδρὸς τὴν εὐγένειαν, ἀλλὰ καὶ τὴν τῆς γυναικὸς ἀπόλλυσιν εὐσχημοσύνην. Καὶ οὐκ ἐντεῦθεν μόνον αὐτῇ τὰ τῆς αἰσχύνης, ἀλλὰ καὶ ἀπὸ τῆς πλεονεξίας. Λαβὼν τοίνυν τὸ ὡμολογημένον αἰσχρὸν, καὶ εἰπὼν, Εἰ δὲ αἰσχρὸν γυναικὶ κείρεσθαι ἢ ξυρᾶσθαι, τίθησι τὸ παρ' ἑαυτοῦ λοιπὸν λέγων, Κατακαλυπτέσθω. Καὶ οὐκ εἶπε, Κομάτω, ἀλλὰ, Κατακαλυπτέσθω, ἀμφότερα ταῦτα ἓν εἶναι νομοθετῶν, καὶ ἑκατέρωθεν αὐτὰ κατασκευάζων, ἀπό τε τῶν νενομισμένων, ἀπό τε τῶν ἐναντίων. Τήν τε γὰρ περιβολὴν καὶ τὴν κόμην ἓν εἶναί φησι: τήν τε ἐξυρημένην καὶ τὴν γυμνὴν ἔχουσαν κεφαλὴν, τὸ αὐτὸ πάλιν: Ἓν γάρ ἐστι, φησὶ, καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. Εἰ δὲ λέγοι τις, Καὶ πῶς ἐστιν ἓν, εἴ γε αὕτη μὲν τὸ κάλυμμα τῆς φύσεως ἔχει, ἐκείνη δὲ ἡ ἐξυρημένη οὐδὲ τοῦτο; ἐροῦμεν ὅτι τῇ προαιρέσει κἀκεῖνο ἔῤῥιψε τῷ γυμνὴν ἔχειν τὴν κεφαλήν: εἰ δὲ μὴ γυμνὴν τῶν τριχῶν, τοῦτο τῆς φύσεώς ἐστιν, οὐκ ἐκείνης. Ὥστε καὶ ἡ ἐξυρημένη γυμνὴν ἔχει τὴν κεφαλὴν, κἀκείνη ὁμοίως. Διὰ γὰρ τοῦτο τῇ φύσει ἐπέτρεψεν αὐτὴν σκεπάσαι, ἵνα καὶ ἀπ' ἐκείνης τοῦτο μαθοῦσα καλύπτηται. Εἶτα καὶ αἰτίαν τίθησιν, ὅπερ ἔφην πολλαχοῦ, καθάπερ ἐλευθέροις διαλεγόμενος. Τίς οὖν ἡ αἰτία; Ἀνὴρ μὲν γὰρ ὀφείλει κατακαλύπτεσθαι, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων. Πάλιν ἑτέρα αὕτη αἰτία: οὐδὲ γὰρ ὅτι κεφαλὴν ἔχει τὸν Χριστὸν μόνον οὐκ ὀφείλει καλύπτεσθαι, φησὶ, τὴν κεφαλὴν, ἀλλ' ὅτι καὶ ἄρχει τῆς γυναικός. Τὸν γὰρ ἄρχοντα τῷ βασιλεῖ προσιόντα τὸ τῆς ἀρχῆς σύμβολον ἔχειν δεῖ. Ὥσπερ οὖν οὐδεὶς τῶν ἀρχόντων χωρὶς ζώνης καὶ χλανίδος τολμήσειεν ἂν φανῆναι τῷ τὸ διάδημα ἔχοντι: οὕτω μηδὲ σὺ χωρὶς τῶν συμβόλων τῆς ἀρχῆς, ὅπερ ἐστὶ τὸ μὴ καλύπτεσθαι, προσεύχου τῷ Θεῷ, ἵνα μὴ ὑβρίζῃς καὶ σαυτὸν καὶ τὸν τετιμηκότα. Τὸ αὐτὸ δὲ καὶ ἐπὶ τῆς γυναικὸς εἴποι τις ἄν: καὶ γὰρ καὶ ἐκείνῃ ὕβρις τὸ μὴ ἔχειν τὰ σύμβολα τῆς ὑποταγῆς. Γυνὴ δὲ δόξα ἀνδρός ἐστιν. Ἄρα φυσικὴ ἡ ἀρχὴ τοῦ ἀνδρός. Εἶτα ἐπειδὴ ἀπεφήνατο, καὶ λογισμοὺς καὶ αἰτίας τίθησι πάλιν ἑτέρας, ἐπὶ τὴν προτέραν σε ἄγων δημιουργίαν, καὶ λέγων οὕτως: Οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικὸς, ἀλλὰ γυνὴ ἐξ ἀνδρός. Εἰ δὲ τὸ ἔκ τινος εἶναι, δόξα ἐκείνου ἐξ οὗ ἐστι, πολλῷ μᾶλλον τὸ ἐοικότα εἶναι. Καὶ γὰρ οὐκ ἐκτίσθη ὁ ἀνὴρ διὰ τὴν γυναῖκα, ἀλλ' ἡ γυνὴ διὰ τὸν ἄνδρα. Δευτέρα αὕτη ὑπεροχὴ πάλιν, μᾶλλον δὲ καὶ τρίτη καὶ τετάρτη. Πρώτη, ὅτι κεφαλὴ ἡμῶν ὁ Χριστὸς, ἡμεῖς δὲ τῆς γυναικός: δευτέρα, ὅτι ἡμεῖς δόξα Θεοῦ, ἡμῶν δὲ ἡ γυνή: τρίτη, ὅτι οὐχ ἡμεῖς ἐκ τῆς γυναικὸς, ἀλλ' ἐκείνη ἐξ ἡμῶν: τετάρτη, ὅτι οὐχ ἡμεῖς δι' αὐτὴν, ἀλλ' ἐκείνη δι' ἡμᾶς. Διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς. Διὰ τοῦτο, ποῖον; εἰπέ μοι. Διὰ ταῦτα τὰ εἰρημένα ἅπαντα, φησὶ, μᾶλλον δὲ οὐ διὰ ταῦτα μόνον, ἀλλὰ καὶ Διὰ τοὺς ἀγγέλους. Εἰ γὰρ τοῦ ἀνδρὸς καταφρονεῖς, φησὶ, τοὺς ἀγγέλους αἰδέσθητι. εʹ. Ἄρα τὸ καλύπτεσθαι, ὑποταγῆς καὶ ἐξουσίας: κάτω γὰρ νεύειν παρασκευάζει καὶ ἐντρέπεσθαι καὶ τὴν οἰκείαν διατηρεῖν ἀρετήν. Ἀρετὴ γὰρ ἀρχομένου καὶ τιμὴ τὸ μένειν ἐπὶ τῆς ὑπακοῆς. Ὁ μὲν γὰρ ἀνὴρ οὐκ ἀναγκάζεται τοῦτο ποιεῖν: τοῦ γὰρ Δεσπότου αὐτοῦ ἐστιν εἰκών: ἡ γυνὴ δὲ εἰκότως. Ἐννόησον οὖν τῆς παρανομίας τὴν ὑπερβολὴν, ὅταν τοσαύτῃ τιμηθεὶς ἐξουσίᾳ σαυτὸν καταισχύνῃς, τὸ τῆς γυναικὸς ἁρπάζων σχῆμα. Καὶ ταυτὸν ποιεῖς, ὡς ἂν εἰ διάδημα λαβὼν, ῥίψῃς τὸ διάδημα ἀπὸ τῆς κεφαλῆς, ἀντὶ δὲ τοῦ διαδήματος δουλικὸν λάβῃς ἱμάτιον. Πλὴν οὔτε ἀνὴρ χωρὶς γυναικὸς, οὐδὲ γυνὴ χωρὶς ἀνδρὸς ἐν Κυρίῳ. Ἐπειδὴ γὰρ πολλὴν ὑπεροχὴν ἔδωκε τῷ ἀνδρὶ, εἰπὼν ὅτι ἐξ αὐτοῦ ἡ γυνὴ, καὶ ὅτι δι' αὐτὸν καὶ ὑπ' αὐτόν: ἵνα μήτε τοὺς ἄνδρας ἐπάρῃ πλέον τοῦ δέοντος, μήτε ἐκείνας ταπεινώσῃ, ὅρα πῶς ἐπάγει τὴν διόρθωσιν, λέγων: Πλὴν οὔτε ἀνὴρ χωρὶς γυναικὸς, οὔτε γυνὴ χωρὶς ἀνδρὸς ἐν Κυρίῳ. Μὴ γάρ μοι, φησὶ, τὰ πρῶτα ἐξέταζε μόνα, μηδὲ τὴν δημιουργίαν ἐκείνην: ἂν γὰρ τὰ μετὰ ταῦτα ζητῇς, ἑκάτερος ἑκατέρου αἴτιος, μᾶλλον δὲ οὐδὲ οὕτως ἑκάτερος ἑκατέρου, ἀλλ' ὁ Θεὸς ἁπάντων: διό φησιν, Οὔτε ἀνὴρ χωρὶς γυναικὸς, οὔτε γυνὴ χωρὶς ἀνδρὸς ἐν Κυρίῳ. Ὥσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρὸς, οὕτω καὶ ὁ ἀνὴρ διὰ τῆς γυναικός. Οὐκ εἶπεν. Ἐκ τῆς γυναικὸς, ἀλλὰ πάλιν, Ἐκ τοῦ ἀνδρός: ἔτι γὰρ αὐτὸ τοῦτο ἀκέραιον μένει παρὰ τῷ ἀνδρί. Ἀλλ' οὐ τοῦ ἀνδρὸς ταῦτα τὰ κατορθώματα, ἀλλὰ τοῦ Θεοῦ: διὸ καὶ ἐπήγαγε, Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ. Εἰ τοίνυν τοῦ Θεοῦ τὰ πάντα, αὐτὸς δὲ κελεύει ταῦτα, πείθου καὶ μὴ ἀντίλεγε. Ἐν ὑμῖν αὐτοῖς κρίνατε, πρέπον ἐστὶ γυναῖκα ἀκατακάλυπτον τῷ Θεῷ προσεύχεσθαι; Πάλιν αὐτοὺς καθίζει δικαστὰς τῶν λεγομένων, ὅπερ καὶ ἐπὶ τῶν εἰδωλοθύτων ἐποίησε: καὶ γὰρ ἐκεῖ φησι, Κρίνατε ὑμεῖς ὅ φημι: καὶ ἐνταῦθα, Ἐν ὑμῖν αὐτοῖς κρίνατε: καί τι φοβερώτερον αἰνίττεται ἐνταῦθα: τὴν γὰρ ὕβριν ἐνταῦθα εἰς τὸν Θεόν φησι διαβαίνειν. Ἀλλ' οὕτω μὲν οὔ φησιν, ἡμερώτερον δέ πως καὶ αἰνιγματωδέστερον λέγων: Πρέπον ἐστὶ γυναῖκα ἀκατακάλυπτον τῷ Θεῷ προσεύχεσθαι; Ἢ οὐδὲ αὕτη ἡ φύσις ὑμᾶς διδάσκει, ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστι: γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστι; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται αὐτῇ. Ὅπερ ἀεὶ ποιεῖ, κοινοὺς λογισμοὺς τιθεὶς, τοῦτο καὶ ἐνταῦθα ἐργάζεται, ἐπὶ τὴν κοινὴν συνήθειαν καταφεύγων, καὶ σφόδρα ἐντρέπων τοὺς ἀναμένοντας ταῦτα μανθάνειν παρ' αὐτοῦ, ἃ καὶ ἀπὸ τῆς κοινῆς συνηθείας δυνατὸν [ἦν] μανθάνειν: τὰ γὰρ τοιαῦτα, οὔτε βαρβάροις ἄγνωστα. Καὶ ὅρα πῶς πανταχοῦ πληκτικῶς κέχρηται ταῖς λέξεσι: Πᾶς ἀνὴρ προσευχόμενος κατακαλύπτων αὑτοῦ τὴν κεφαλὴν, καταισχύνει τὴν κεφαλὴν αὐτοῦ: καὶ πάλιν, Εἰ δὲ αἰσχρὸν γυναικὶ κείρεσθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω: καὶ ἐνταῦθα πάλιν, Ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστι: γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν, ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται. Καὶ εἰ ἀντὶ περιβολαίου δέδοται, φησὶ, τίνος ἕνεκεν δεῖ περιβόλαιον ἕτερον προστιθέναι; Ὥστε μὴ ἀπὸ τῆς φύσεως μόνον, ἀλλὰ καὶ ἀπὸ τῆς προαιρέσεως τὴν ὑποταγὴν ὁμολογεῖν. Ὅτι γὰρ δεῖ σε καλύπτεσθαι, προλαβοῦσα καὶ ἡ φύσις ἐνομοθέτησε. Προστίθει τοίνυν καὶ τὰ παρὰ σαυτῆς, ἵνα μὴ δόξῃς καὶ τοὺς τῆς φύσεως ἀνατρέπειν νόμους: ὅπερ πολλῆς ἐστιν ἰταμότητος, μὴ μόνον ἡμῖν, ἀλλὰ καὶ τῇ φύσει πυκτεύειν. Διὸ καὶ Ἰουδαίοις ὁ Θεὸς ἐγκαλῶν ἔλεγεν, Ἔσφαξας τοὺς υἱούς σου καὶ τὰς θυγατέρας σου: τοῦτο παρὰ πάντα τὰ βδελύγματά σου. Καὶ τοῖς παρὰ Ῥωμαίοις ἀσελγαίνουσι πάλιν ὁ Παῦλος ἐπιτιμῶν, οὕτως αὔξει τὴν κατηγορίαν λέγων, ὅτι οὐ παρὰ νόμον τὸν τοῦ Θεοῦ μόνον, ἀλλὰ καὶ παρὰ φύσιν ἡ χρῆσις ἦν: Ἐνήλλαξαν γὰρ τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν. Διὰ δὴ τοῦτο καὶ ἐνταῦθα τοῦτον γυμνάζει τὸν λόγον, τοῦτό τε αὐτὸ δεικνὺς, καὶ ὅτι οὐδὲν ξένον νομοθετεῖ, καὶ ὅτι παρ' Ἕλλησι τὰ τῆς καινοτομίας ἅπαντα τῆς παρὰ φύσιν. Οὕτω καὶ ὁ Χριστὸς τοῦτο δεικνὺς ἔλεγεν: Ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε αὐτοῖς: δηλῶν ὅτι οὐδὲν καινὸν ἐπεισάγει. Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ Ἐκκλησίαι τοῦ Θεοῦ. Ἄρα φιλονεικίας τὸ ἀντιτείνειν τούτοις, καὶ οὐ λογισμοῦ: πλὴν ἀλλὰ καὶ οὕτω μεμετρημένην τὴν ἐπιτίμησιν ἐποίησε, πλείονα τὴν ἐντροπὴν ἐνθεὶς, ὃ δὴ καὶ βαρύτερον ἐποίει τὸν λόγον. Ἡμεῖς γὰρ, φησὶ, τοιαύτην συνήθειαν οὐκ ἔχομεν, ὥστε φιλονεικεῖν καὶ ἐρίζειν καὶ ἀντιτάττεσθαι. Καὶ οὐδὲ μέχρι τούτου ἔστη, ἀλλὰ καὶ ἐπήγαγεν, Οὐδὲ αἱ Ἐκκλησίαι τοῦ Θεοῦ: δεικνὺς ὅτι πάσῃ τῇ οἰκουμένῃ ἀντιπίπτουσι καὶ ἐναντιοῦνται, μὴ εἴκοντες. Ἀλλ' εἰ καὶ τότε ἐφιλονείκουν οἱ Κορίνθιοι, νῦν πᾶσα ἡ οἰκουμένη τὸν νόμον τοῦτον καὶ κατεδέξατο καὶ ἐφύλαξε: τοσαύτη τοῦ σταυρωθέντος ἡ δύναμις. Ϛʹ. Ἀλλὰ δέδοικα, μήποτε τὸ σχῆμα καταδεξάμεναι, ἐπὶ τῶν ἔργων εὑρεθῶσιν ἀναισχυντοῦσαι ἔνιαι τῶν γυναικῶν, καὶ ἀνακεκαλυμμέναι ἑτέρως. Διὰ γὰρ τοῦτο καὶ Τιμοθέῳ γράφων οὐκ ἠρκέσθη τούτοις ὁ Παῦλος, ἀλλ' ἕτερα προσέθηκεν εἰπών: Ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτὰς, μὴ ἐν πλέγμασιν ἢ χρυσῷ. Εἰ γὰρ γυμνὴν οὐ δεῖ τὴν κεφαλὴν ἔχειν, ἀλλὰ τῆς ὑποταγῆς τὸ σύμβολον πανταχοῦ περιφέρειν, πολλῷ μᾶλλον διὰ τῶν πράξεων τοῦτο ἐπιδείκνυσθαι χρή. Οὕτω γοῦν καὶ αἱ πρότεραι γυναῖκες καὶ κυρίους τοὺς ἄνδρας ἐκάλουν, καὶ τῶν πρωτείων αὐτοῖς παρεχώρουν. Καὶ γὰρ ἐκεῖνοι, φησὶ, τὰς γυναῖκας ἠγάπων τὰς ἑαυτῶν. Οἶδα κἀγὼ, καὶ οὐκ ἀγνοῶ: ἀλλ' ὅταν ὑπὲρ τῶν σοι προσηκόντων παραινῶμεν, μὴ τὰ ἐκείνων σκόπει. Καὶ γὰρ ὅταν παισὶ παραινῶμεν ὑπακούειν γονεῦσι λέγοντες, ὅτι γέγραπται, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, λέγουσι πρὸς ἡμᾶς, Εἰπὲ καὶ τὰ ἑξῆς, ὅτι Καὶ ὑμεῖς, οἱ γονεῖς, μὴ παροργίζετε τὰ τέκνα: καὶ τοῖς δούλοις ὅταν εἴπωμεν, ὅτι γέγραπται ὑπακούειν τοῖς κυρίοις, καὶ μὴ κατ' ὀφθαλμοδουλείαν δουλεύειν, καὶ αὐτοὶ πάλιν τὰ ἑξῆς ἡμᾶς ἀπαιτοῦσι, κελεύοντες καὶ τοῖς δεσπόταις τὰ αὐτὰ παραινεῖν. Καὶ γὰρ καὶ ἐκείνοις ὁ Παῦλος ἐκέλευσε, φησὶν, ἀνιέναι τὴν ἀπειλήν. Ἀλλὰ μὴ οὕτω ποιῶμεν, μηδὲ τὰ ἑτέροις ἐπιτεταγμένα ζητῶμεν, ὅταν ὑπὲρ τῶν ἡμετέρων ἐγκαλώμεθα: οὐδὲ γὰρ, ἂν κοινωνὸν λάβῃς τῶν ἐγκλημάτων. ἀπαλλαγήσῃ τῆς αἰτίας: ἀλλ' ἓν σκόπει μόνον, ὅπως τὰ σὰ ἐγκλήματα ἀποδύσῃ. Ἐπεὶ καὶ ὁ Ἀδὰμ ἐπὶ τὴν γυναῖκα τὴν αἰτίαν ἔφερε, καὶ αὕτη πάλιν ἐπὶ τὸν ὄφιν, ἀλλ' οὐδὲν αὐτοὺς τοῦτο ἐξείλετο. Μὴ τοίνυν μηδὲ σὺ τοῦτο λέγε μοι νῦν, ἀλλὰ σπούδαζε μετὰ εὐγνωμοσύνης ἁπάσης παρέχειν, ἅπερ ὀφείλεις, τῷ ἀνδρί. Ἐπεὶ καὶ ὅταν τῷ ἀνδρὶ τῷ σῷ διαλέγωμαι, συμβουλεύων σε ἀγαπᾷν καὶ θεραπεύειν, οὐκ ἀφίημι αὐτὸν προενεγκεῖν εἰς μέσον τὸν τῇ γυναικὶ κείμενον νόμον, ἀλλὰ τὸν αὐτῷ γεγραμμένον ἀπαιτῶ. Καὶ σὺ τοίνυν τά σοι προσήκοντα περιεργάζου μόνα, καὶ πάρεχε σαυτὴν εὐήνιον τῷ συνοικοῦντι. Καὶ γὰρ εἰ διὰ τὸν Θεὸν πείθῃ τῷ ἀνδρὶ, μή μοι πρόφερε τὰ ὀφείλοντα παρ' αὐτοῦ γίνεσθαι, ἀλλ' ὧν ὑπεύθυνόν σε ἐποίησεν ὁ νομοθέτης, ταῦτα ἄνυε μετὰ ἀκριβείας. Τοῦτο γάρ ἐστι μάλιστα Θεῷ πείθεσθαι, τὸ καὶ ἐναντία πάσχουσαν μὴ παρακινεῖν τὸν νόμον. Διὰ γὰρ τοῦτο ὁ μὲν τὸν φιλοῦντα φιλῶν, οὐδὲν δοκεῖ τι μέγα ποιεῖν: ὁ δὲ τὸν μισοῦντα θεραπεύων, οὗτος μάλιστά ἐστιν ὁ στεφανούμενος. Τὸν αὐτὸν δὴ τρόπον καὶ σὺ λογίζου, ὅτι ἂν μὲν φορτικὸν ὄντα τὸν ἄνδρα ἐνέγκῃς, λαμπρὸν λήψῃ τὸν στέφανον: ἂν δὲ ἥμερον καὶ πρᾶον, τίνος σοι δώσει μισθὸν ὁ Θεός; Καὶ ταῦτα λέγω, οὐ θρασύνεσθαι τοὺς ἄνδρας κελεύων, ἀλλὰ πείθων τὰς γυναῖκας καὶ θρασυνομένους φέρειν τοὺς ἄνδρας. Ὅταν γὰρ ἕκαστος τὰ ἑαυτοῦ σπεύδῃ πληροῦν, ταχέως καὶ τὰ τοῦ πλησίον ἕψεται: οἷον, ὅταν ἡ γυνὴ καὶ τραχυνόμενον παρεσκευασμένη ᾖ φέρειν τὸν ἄνδρα, καὶ ὁ ἀνὴρ καὶ χαλεπαίνουσαν αὐτὴν μὴ ὑβρίζῃ, τότε πάντα γαλήνη καὶ λιμὴν κυμάτων ἀπηλλαγμένος. Οὕτω καὶ ἐπὶ τῶν παλαιῶν ἐγίνετο: τὰ ἑαυτοῦ ἕκαστος ἐπλήρου, οὐ τὰ τοῦ πλησίον ἀπῄτει. Σκόπει δέ: Ἔλαβε τὸν ἀδελφιδοῦν ὁ Ἀβραάμ: οὐκ ἐνεκάλεσεν ἡ γυνή: ἐκέλευσεν αὐτὴν ὁδὸν ὁδεῦσαι μακράν: οὐκ ἀντεῖπεν οὐδὲ πρὸς τοῦτο, ἀλλ' ἠκολούθησε. Πάλιν μετὰ τὰς πολλὰς ταλαιπωρίας ἐκείνας καὶ τοὺς μόχθους καὶ τοὺς ἱδρῶτας τῶν πάντων κύριος γενόμενος, παρεχώρησε τῶν πρωτείων τῷ Λώτ: καὶ οὐ μόνον οὐκ ἐδυσχέρανεν ἡ Σάῤῥα πρὸς τοῦτο, ἀλλ' οὐδὲ τὸ στόμα διῆρεν, οὐδὲ ἐφθέγξατό τι τοιοῦτον, οἷον πολλαὶ τῶν γυναικῶν νῦν φθέγγονται, ὅταν ἴδωσιν ἐλαττουμένους ἐν ταῖς τοιαύταις μοίραις τοὺς ἄνδρας τοὺς ἑαυτῶν, καὶ μάλιστα ὑπὸ ἐλαττόνων, ὀνειδίζουσαι καὶ μωροὺς καὶ ἀνοήτους καλοῦσαι καὶ ἀνάνδρους καὶ προδότας καὶ νωθεῖς. Ἀλλ' οὐδὲν ἐκείνη τοιοῦτον οὔτε εἶπεν οὔτε ἐνενόησεν, ἀλλ' ἔστερξεν ἅπαντα τὰ παρ' ἐκείνου γινόμενα. Καὶ τὸ δὴ μεῖζον: μετὰ γὰρ τὸ κύριον ἐκεῖνον γενέσθαι τῆς αἱρέσεως καὶ τὰ ἐλάττονα προσρῖψαι τῷ θείῳ, κίνδυνος αὐτὸν κατέλαβε χαλεπός. Καὶ ἀκούσας ὁ πατριάρχης, πάντας καθώπλισε τοὺς αὑτοῦ, καὶ πρὸς ὅλον τὸ τῶν Περσῶν παρεσκευάζετο στρατόπεδον μετὰ τῶν οἰκετῶν τῶν ἑαυτοῦ μόνον: καὶ οὐδὲ τότε αὐτὸν κατέσχεν ἐκείνη, οὐδὲ εἶπεν οἷα εἰκός: Ἄνθρωπε, ποῖ φέρῃ, κατὰ κρημνῶν σεαυτὸν ὠθῶν καὶ τοσούτοις ἐκδιδοὺς κινδύνοις, ὑπὲρ ἀνδρὸς ὑβρικότος σε καὶ τὰ σὰ ἡρπακότος ἅπαντα, τὸ αἷμα ἐκχέων; Εἰ γὰρ καὶ σαυτοῦ καταφρονεῖς, ἀλλ' ἐμὲ τὴν καταλιποῦσαν οἰκίαν καὶ πατρίδα καὶ φίλους καὶ συγγενεῖς καὶ τοσαύτην ἀκολουθήσασάν σοι ἀποδημίαν ἐλέησον, καὶ μὴ περιβάλῃς χηρείᾳ καὶ τοῖς ἀπὸ τῆς χηρείας κακοῖς. Οὐδὲν τούτων οὐκ εἶπεν, οὐκ ἐνενόησεν, ἀλλ' ἔφερε πάντα σιγῇ. Μετὰ ταῦτα τῆς γαστρὸς ἀγόνου μενούσης, αὕτη μὲν οὐ πάσχει τὰ τῶν γυναικῶν, οὐδὲ ἀποδύρεται: ἐκεῖνος δὲ θρηνεῖ, ἀλλ' οὐχὶ πρὸς τὴν γυναῖκα, ἀλλὰ πρὸς τὸν Θεόν. Καὶ ὅρα πῶς ἕκαστος τὸ προσῆκον διαφυλάττει. Οὔτε γὰρ αὐτὸς κατεφρόνησε τῆς Σάῤῥας ὡς ἄπαιδος, οὔτε ὠνείδισέ τι τοιοῦτον αὐτῇ: κἀκείνη πάλιν ἐσπούδασε τῆς ἀπαιδίας ἐπινοῆσαι παραμυθίαν αὐτῷ τινα ἀπὸ τῆς παιδίσκης: οὐδέπω γὰρ ταῦτα τότε κεκώλυτο, καθὰ νῦν. Νῦν γὰρ οὔτε γυναιξὶ τοιαῦτα ἀνδράσι χαρίζεσθαι θέμις, οὔτε ἐκείνοις, οὔτε εἰδυιῶν οὔτε ἀγνοουσῶν τῶν γυναικῶν, τοιαύταις μίξεσιν ἐπιχειρεῖν, κἂν μυριάκις ἡ τῆς ἀπαιδίας ἐνοχλῇ λύπη: ἐπεὶ ἀκούσονται καὶ αὐτοὶ, ὅτι Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται. Οὐ γὰρ ἐφεῖται νῦν, τότε δὲ οὐκ ἀπηγόρευτο: διὸ καὶ ἡ γυνὴ τοῦτο ἐπέταττε, κἀκεῖνος ὑπήκουε, καὶ οὐδὲ οὕτω δι' ἡδονήν. Ἀλλ' ὅρα, φησὶ, πῶς αὐτὴν πάλιν ἐξέβαλε κελευούσης αὐτῆς. Καὶ γὰρ ἐγὼ τοῦτο βούλομαι δεῖξαι, ὅτι καὶ οὗτος ἐκείνῃ ἅπαντα ἐπείθετο, καὶ ἐκείνη τούτῳ. ζʹ. Πλὴν μὴ τούτοις πρόσεχε μόνον, ἀλλ' ἡ ταῦτα λέγουσα σὺ καὶ τὰ πρότερα ἐξέταζε, ὅτι ὕβριζεν εἰς αὐτὴν, ὅτι κατηλαζονεύετο τῆς κυρίας, οὗ τί γένοιτ' ἂν ὀδυνηρότερον ἐλευθέρᾳ γυναικὶ καὶ εὐσχήμονι; Μὴ τοίνυν τοῦ ἀνδρὸς τὴν ἀρετὴν ἀναμενέτω ἡ γυνὴ, καὶ τότε τὴν ἑαυτῆς παρεχέτω: τοῦτο γὰρ οὐδὲν μέγα: μηδ' αὖ πάλιν ὁ ἀνὴρ τὴν τῆς γυναικὸς εὐταξίαν, καὶ τότε φιλοσοφείτω: οὐδὲ γὰρ τοῦτο λοιπὸν αὐτοῦ κατόρθωμα: ἀλλ' ἕκαστος, ὅπερ ἔφην, τὰ παρ' ἑαυτοῦ παρεχέτω πρότερος. Εἰ γὰρ τοῖς ἔξωθεν ῥαπίζουσι τὴν δεξιὰν, δεῖ τὴν ἑτέραν ἐκδιδόναι σιαγόνα, πολλῷ μᾶλλον ἄνδρα θρασυνόμενον δεῖ φέρειν. Καὶ οὐ τοῦτο λέγω, ὥστε τύπτεσθαι γυναῖκα, ἄπαγε: ἐσχάτη γὰρ τοῦτο ὕβρις, οὐ τῇ τυπτομένῃ, ἀλλὰ τῷ τύπτοντι: ἀλλὰ κἂν ἀπὸ περιστάσεώς τινος κληρωθῇς, ὦ γύναι, συνοίκῳ τοιούτῳ, μὴ δυσχεραίνῃς, τὸν ἀποκείμενον ὑπὲρ τούτων ἐννοοῦσα μισθὸν καὶ τὸν ἐν τῷ παρόντι βίῳ ἔπαινον. Καὶ πρὸς ὑμᾶς δὲ τοὺς ἄνδρας ἐκεῖνό φημι: μηδὲν ἔστω τοιοῦτον ἁμάρτημα, ὡς εἰς ἀνάγκην ὑμᾶς ἄγειν τοῦ γυναῖκα τύπτειν. Καὶ τί λέγω γυναῖκα; οὐδὲ θεραπαινίδα μὲν οὖν ἀνδρὶ τύπτειν ἐλευθέρῳ καὶ χεῖρας ἐπάγειν ἀνεκτὸν ἂν εἴη. Εἰ δὲ δούλην τυπτῆσαι ἀνδρὶ πολὺ τὸ ὄνειδος, πολλῷ μᾶλλον κατὰ τῆς ἐλευθέρας ἀνατεῖναι τὴν δεξιάν. Καὶ τοῦτο καὶ ἐκ τῶν ἔξωθεν ἄν τις ἴδοι νομοθετῶν, οἳ τὴν τὰ τοιαῦτα παθοῦσαν οὐκέτι ἀναγκάζουσι συνοικεῖν τῷ τυπτήσαντι, ἅτε ἀναξίῳ ὄντι τῆς πρὸς αὐτὴν ὁμιλίας. Καὶ γὰρ ἐσχάτης παρανομίας τὴν τοῦ βίου κοινωνὸν, τὴν ἐν τοῖς ἀναγκαίοις καὶ ἀνωτάτω σοι συνεφαπτομένην, ταύτην ὡς ἀνδράποδον ἀτιμάζειν. Διὸ καὶ τὸν τοιοῦτον ἄνδρα, εἴ γε ἄνδρα αὐτὸν δεῖ καλεῖν, ἀλλ' οὐχὶ θηρίον, καὶ πατραλοίου καὶ μητραλοίου ἴσον εἶναι φαίην ἄν. Εἰ γὰρ καὶ πατέρα καὶ μητέρα διὰ ταύτην ἀφεῖναι προσετάγημεν, οὐκ ἀδικοῦντες ἐκείνους, ἀλλὰ νόμον θεῖον πληροῦντες, καὶ τοῖς γεγεννηκόσιν αὐτοῖς οὕτω ποθεινὸν τοῦτο, ὡς καὶ αὐτοὺς τοὺς καταλιμπανομένους καὶ χάριν ἔχειν καὶ μετὰ πολλῆς ἀνύειν αὐτὸ τῆς σπουδῆς: πῶς οὐκ ἐσχάτης μανίας ταύτην ὑβρίζειν, δι' ἣν καὶ τοὺς γεγεννηκότας ὁ Θεὸς ἀφεῖναι ἐκέλευσεν; ἆρ' οὖν μανία μόνον τοῦτο; Τὴν δὲ αἰσχύνην, εἰπέ μοι, τίς οἴσει; ποῖος δὲ αὐτὴν παραστῆσαι δυνήσεται λόγος, ὅταν ὀλολυγαὶ καὶ κωκυτοὶ κατὰ τοὺς στενωποὺς φέρωνται, καὶ δρόμος ἐπὶ τὴν οἰκίαν τοῦ ταῦτα ἀσχημονοῦντος καὶ τῶν γειτόνων καὶ τῶν παριόντων, καθάπερ τινὸς θηρίου τὰ ἔνδον λυμαινομένου; Βέλτιον διαστῆναι τὴν γῆν τῷ τὰ τοιαῦτα παροινοῦντι, ἢ ἐπ' ἀγορᾶς αὐτὸν ὀφθῆναι λοιπόν. Ἀλλὰ θρασύνεται ἡ γυνὴ, φησίν. Ἀλλ' ἐννόησον ὅτι γυνὴ, τὸ ἀσθενὲς σκεῦος, σὺ δὲ ἀνήρ. Διὰ γὰρ τοῦτο καὶ ἄρχων ἐχειροτονήθης, καὶ ἐν τάξει κεφαλῆς ἐδόθης, ἵνα φέρῃς τῆς ἀρχομένης τὴν ἀσθένειαν. Ποίησον τοίνυν λαμπράν σοι τὴν ἀρχήν: ἔσται δὲ λαμπρὰ, ὅταν τὸ ἀρχόμενον μὴ ἀτιμάζῃς. Καὶ καθάπερ ὁ βασιλεύων τοσούτῳ σεμνότερος φανεῖται, ὅσῳ ἂν τὸν ὕπαρχον σεμνότερον ἀποφήνῃ: ἂν δὲ ἀτιμάσῃ καὶ καταισχύνῃ τῆς ἀξίας ἐκείνης τὸ μέγεθος, καὶ τῆς ἑαυτοῦ δόξης οὐκ ὀλίγον ὑποτέμνεται μέρος: οὕτω καὶ σὺ ἂν τὴν μετὰ σὲ ἄρχουσαν ἀτιμάσῃς, οὐχ ὡς ἔτυχε λυμανεῖς σου τῆς ἀρχῆς τὴν τιμήν. Ταῦτα τοίνυν λογιζόμενος ἅπαντα σωφρόνει, καὶ μετὰ τούτων καὶ τὴν ἑσπέραν ἐκείνην ἐννόει, καθ' ἣν καλέσας σε ὁ πατὴρ, ὥσπερ τινά σοι παρακαταθήκην τὴν θυγατέρα παρέδωκε, καὶ πάντων ἀποστήσας, καὶ μητρὸς καὶ αὑτοῦ καὶ οἰκίας, ὁλόκληρον αὐτῆς τὴν ἐπιτροπὴν ἐνεχείρισέ σου τῇ δεξιᾷ: ἐννόησον ὅτι μετὰ τὸν Θεὸν δι' αὐτῆς παῖδας ἔχεις καὶ πατὴρ γέγονας, καὶ γίνου καὶ ἐντεῦθεν ἥμερος πρὸς αὐτήν. ηʹ. Οὐχ ὁρᾷς τοὺς γεωργοὺς, πῶς τὴν ἅπαξ ὑποδεξαμένην τὰ σπέρματα γῆν θεραπεύουσι παντοδαπῷ θεραπείας τρόπῳ, κἂν μυρία ἐλαττώματα ἔχῃ, οἷον κἂν λυπρόγεως ᾖ, κἂν βοτάνας φέρῃ πονηρὰς, κἂν ὑπὸ ἐπομβρίας ἐπηρεάζηται τῇ φύσει τῆς θέσεως; Τοῦτο καὶ σὺ ποίει: οὕτω γὰρ πρότερος ἀπολαύσῃ καὶ τῶν καρπῶν καὶ τῆς γαλήνης: καὶ γὰρ λιμήν ἐστιν ἡ γυνὴ, καὶ φάρμακον εὐθυμίας μέγιστον. Ἂν μὲν οὖν τὸν λιμένα πνευμάτων ἀπαλλάξῃς καὶ κυμάτων, πολλῆς ἀπολαύσῃ τῆς ἀδείας ἐξ ἀγορᾶς ἀνιών: ἂν δὲ θορύβων καὶ ταραχῆς ἐμπλήσῃς, σαυτῷ χαλεπώτερον κατασκευάζεις τὸ ναυάγιον. Ἵν' οὖν τοῦτο μὴ γίνηται, τοῦτο ὃ λέγω γενέσθω: ὅταν τι συμβῇ λυπηρὸν κατὰ τὴν οἰκίαν, ἐκείνης ἁμαρτούσης, παραμυθοῦ, καὶ μὴ ἐπίτεινε τὴν λύπην. Κἂν γὰρ ἅπαντα ἀποβάλῃς, οὐδὲν λυπηρότερον τοῦ μὴ μετ' εὐνοίας ἔχειν γυναῖκα ἔνδον συνοικοῦσαν: κἂν ὁτιοῦν εἴπῃς ἁμάρτημα, οὐδὲν οὕτως ὀδυνηρότερον ἐρεῖς, οἷόν ἐστι τὸ πρὸς ἐκείνην στασιάζειν. Ὥστε καὶ διὰ ταῦτα πάντων ἔστω τιμιωτέρα ἡ ταύτης ἀγάπη. Εἰ γὰρ ἀλλήλων τὰ βάρη δεῖ βαστάζειν, πολλῷ μᾶλλον τῆς γυναικός. Κἂν πένησσα ᾖ, μὴ ὀνειδίσῃς: κἂν ἀνόητος ᾖ, μὴ ἐπέμβαινε, ἀλλὰ ῥύθμισον μᾶλλον: καὶ γὰρ μέλος ἐστὶ σὸν, καὶ σὰρξ ἐγένεσθε μία. Ἀλλὰ φλύαρός ἐστι καὶ μέθυσος καὶ ὀργίλος. Οὐκοῦν ἀλγεῖν ἐπὶ τούτοις, οὐκ ὀργίζεσθαι χρὴ, καὶ τὸν Θεὸν παρακαλεῖν, καὶ παραινεῖν αὐτῇ καὶ συμβουλεύειν, καὶ πάντα ποιεῖν, ὥστε ἐκκόψαι τὸ πάθος. Ἂν δὲ τύπτῃς, καὶ ἐπιτρίβῃς τὸ νόσημα, οὐ θεραπεύεται: θρασύτης γὰρ ἐπιεικείᾳ λύεται, οὐχ ἑτέρᾳ θρασύτητι. Μετὰ τούτων καὶ τὸν παρὰ τοῦ Θεοῦ μισθὸν ἐννόει. Ὅταν γὰρ, ἐξόν σοι ἐκτεμεῖν αὐτὴν, μὴ ποιῇς τοῦτο διὰ τὸν τοῦ Θεοῦ φόβον, ἀλλὰ φέρῃς ἐλαττώματα τοσαῦτα, δεδοικὼς τὸν ἐπὶ τούτοις κείμενον νόμον τὸν κωλύοντα ἐκβαλεῖν γυναῖκα, κἂν ὁτιοῦν ἔχῃ νόσημα, ἄφατον λήψῃ μισθόν: καὶ πρὸ τῶν μισθῶν δὲ τὰ μέγιστα κερδανεῖς, ἐκείνην τε εὐπειθεστέραν κατασκευάζων, καὶ αὐτὸς ἐπιεικέστερος ταύτῃ γινόμενος. Λέγεται γοῦν τις καὶ τῶν ἔξωθεν φιλοσόφων μοχθηρὰν ἔχων γυναῖκα καὶ φλύαρον καὶ πάροινον, πρὸς τοὺς ἐρωτῶντας, τίνος ἕνεκεν τοιαύτην ἔχων ἀνέχεται, εἰπεῖν, ὥστε γυμνάσιον καὶ παλαίστραν ἔχειν φιλοσοφίας ἐπὶ τῆς οἰκίας: Ἔσομαι γὰρ τοῖς λοιποῖς πραότερος, φησὶν, ἐν ταύτῃ καθ' ἑκάστην παιδευόμενος τὴν ἡμέραν. Ἐβοήσατε μεγάλα; Ἀλλ' ἐγὼ νῦν ὀδύρομαι μέγα, ὅταν Ἕλληνες ἡμῶν ὦσι φιλοσοφώτεροι, ἡμῶν τῶν κελευσθέντων ἀγγέλους μιμεῖσθαι, μᾶλλον δὲ τῶν κελευσθέντων αὐτὸν τὸν Θεὸν ζηλοῦν κατὰ τὸν τῆς ἐπιεικείας λόγον. Ὁ μὲν οὖν φιλόσοφος λέγεται διὰ τοῦτο πονηρὰν ἔχων γυναῖκα μὴ ἐκβαλεῖν: τινὲς δὲ καὶ διὰ τοῦτο ἀγαγέσθαι αὐτὸν αὐτὴν λέγουσιν. Ἐγὼ δὲ, ἐπειδὴ πολλοὶ τῶν ἀνθρώπων ἀλογώτερόν εἰσι διακείμενοι, παραινῶ μὲν ἐξαρχῆς πάντα ποιεῖν καὶ σπουδάζειν ὅπως εὐάρμοστον λάβοιεν σύνοικον καὶ πάσης γέμουσαν ἀρετῆς: εἰ δὲ συμβαίη διαμαρτεῖν, καὶ μὴ χρηστὴν μηδὲ ἀνεκτὴν νύμφην εἰσαγαγεῖν εἰς τὴν οἰκίαν, τότε γοῦν τὸν φιλόσοφον τοῦτον ζηλοῦν, καὶ ῥυθμίζειν αὐτὴν πάντοτε, καὶ μηδὲν τούτων προτιθέναι. Ἐπεὶ καὶ ἔμπορος, πρὶν ἢ πρὸς τὸν κοινωνὸν συνθήκας θέσθαι τὰς δυναμένας εἰρήνην πρυτανεύειν, οὐ πρότερον καθέλξει τὸ πλοῖον εἰς τὸ πέλαγος, οὐδὲ τῆς ἄλλης ἅψεται ἐμπορίας. Καὶ ἡμεῖς τοίνυν πάντα πράττωμεν, ὥστε τὴν κοινωνὸν τῆς τοῦ βίου πραγματείας ἡμῖν καὶ τοῦ πλοίου τούτου μετὰ πάσης ἔνδον κατέχειν τῆς εἰρήνης. Οὕτω γὰρ καὶ τὰ ἄλλα πάντα ἡμῖν ἔσται γαληνὰ, καὶ μετὰ ἀδείας τὸ πέλαγος τοῦ παρόντος διαδραμοῦμεν βίου. Τοῦτο καὶ πρὸ οἰκίας καὶ ἀνδραπόδων καὶ χρημάτων καὶ ἀγρῶν καὶ αὐτῶν τῶν πολιτικῶν πραγμάτων ἄγωμεν: καὶ πάντων ἡμῖν προτιμότερον ἔστω τὸ τὴν μεθ' ἡμῶν ἐπὶ τῶν οἴκων καθημένην μὴ στασιάζειν μηδὲ διχοστατεῖν πρὸς ἡμᾶς. Οὕτω γὰρ καὶ τὰ ἄλλα ἡμῖν κατὰ ῥοῦν ἥξει, καὶ ἐν τοῖς πνευματικοῖς δὲ πολλὴν ἕξομεν τὴν εὐκολίαν, μετὰ ὁμονοίας τὸν ζυγὸν τοῦτον ἕλκοντες: καὶ πάντα κατορθώσαντες, τῶν ἀποκειμένων ἐπιτευξόμεθα ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.