Homily XXX.

Matt. IX. 9.

“And as Jesus passed forth from thence, He saw a man sitting at the receipt of custom,1236   [R.V., “at the place of toll.”]named Matthew; and He saith unto him, Follow me.”

For when He had performed the miracle, He did not remain, lest, being in sight, He should kindle their jealousy the more; but He indulges them by retiring, and soothing their passion. This then let us also do, not encountering them that are plotting against us; let us rather soothe their wound, giving way and relaxing their vehemence.

But wherefore did He not call him together with Peter and John and the rest? As in their case He had come at that time, when He knew the men would obey Him; so Matthew also He then called when He was assured he would yield himself. And therefore Paul again He took, as a fisher his prey, after the resurrection. Because He who is acquainted with the hearts, and knows the secrets of each man’s mind, knew also when each of these would obey. Therefore not at the beginning did He call him, when he was yet in rather a hardened state, but after His countless miracles, and the great fame concerning Him, when He knew him to have actually become more prepared for obedience.

And we have cause also to admire the self-denial1237   φιλοσοφαν .of the evangelist, how he disguises not his own former life, but adds even his name, when the others had concealed him under another appellation.1238   Mark ii. 14; Luke v. 27.

But why did he say he was “sitting at the receipt of custom?” To indicate the power of Him that called him, that it was not when he had left off or forsaken this wicked trade, but from the midst of the evils He drew him up; much as He converted the blessed Paul also when frantic and raging, and darting fire; which thing he himself makes a proof of the power of Him that called him, saying to the Galatians, “Ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God.”1239   Gal. i. 13. And the fishermen too He called when they were in the midst of their business. But that was a craft not indeed in bad report, but of men rather rudely bred, not mingling with others, and endowed with great simplicity; whereas the pursuit now in question was one full of all insolence and boldness, and a mode of gain whereof no fair account could be given, a shameless traffic, a robbery under cloak of law: yet nevertheless He who uttered the call was ashamed of none of these things.

And why talk I of His not being ashamed of a publican? since even with regard to a harlot woman, so far from being ashamed to call her, He actually permitted her to kiss His feet, and to moisten them with her tears.1240   Luke vii. 38. Yea, for to this end He came, not to cure bodies only, but to heal likewise the wickedness of the soul. Which He did also in the case of the paralytic; and having shown clearly that He is able to forgive sins, then, not before, He comes to him whom we are now speaking of; that they might no more be troubled at seeing a publican chosen into the choir of the disciples. For He that hath power to undo all our offenses, why marvel if He even make this man an apostle?

But as thou hast seen the power of Him that called, so consider also the obedience of him that was called: how he neither resisted, nor disputing said, “What is this? Is it not indeed a deceitful calling, wherewith He calls me, being such as I am?” nay; for this humility again had been out of season: but he obeyed straightway, and did not even request to go home, and to communicate with his relations concerning this matter; as neither indeed did the fishermen; but as they left their net and their ship and their father, so did he his receipt of custom and his gain, and followed, exhibiting a mind prepared for all things; and breaking himself at once away from all worldly things, by his complete obedience he bare witness that He who called him had chosen a good time.

And wherefore can it be, one may say, that he hath not told us of the others also, how and in what manner they were called; but only of Peter and James, and John and Philip, and nowhere of the others?1241   It appears by this that St. Chrysostom did not consider Nathanael to be the same with St. Bartholomew.

Because these more than others were in so strange and mean ways of life. For there is nothing either worse than the publican’s business, or more ordinary than fishing. And that Philip also was among the very ignoble, is manifest from his country. Therefore these especially they proclaim to us, with their ways of life, to show that we ought to believe them in the glorious parts of their histories also. For they who choose not to pass by any of the things which are accounted reproachful, but are exact in publishing these more than the rest, whether they relate to the Teacher or to the disciples; how can they be suspected in the parts which claim reverence? more especially since many signs and miracles are passed over by them, while the events of the cross, accounted to be reproaches, they utter with exact care and loudly; and the disciples’ pursuits too, and their faults, and those of their Master’s ancestry who were notorious for sins,1242   Matt. iii. 6.they discover with a clear voice. Whence it is manifest that they made much account of truth, and wrote nothing for favor, nor for display.

2. Having therefore called him, He also honored him with a very great honor by partaking straightway of his table; for in this way He would both give him good hope for the future, and lead him on to a greater confidence.1243   παησαν. For not in a long time, but at once, He healed his vice. And not with him only doth He sit down to meat, but with many others also; although this very thing was accounted a charge against Him, that He chased not away the sinners. But neither do they conceal this point, what sort of blame is endeavored to be fixed on His proceedings.

Now the publicans come together as to one of the same trade; for he, exulting1244   ἐγκαλλωπιζμενο .in the entrance of Christ, had called them all together. The fact is, Christ used to try every kind of treatment; and not when discoursing only, nor when healing, nor when reproving His enemies, but even at His morning meal, He would often correct such as were in a bad way; hereby teaching us, that every season and every work may by possibility afford us profit. And yet surely what was then set before them came of injustice and covetousness; but Christ refused not to partake of it, because the ensuing gain was to be great: yea rather He becomes partaker of the same roof and table with them that have committed such offenses. For such is the quality of a physician; unless he endure the corruption of the sick, he frees them not from their infirmity.

And yet undoubtedly He incurred hence an evil report: first by eating with him, then in Matthew’s house, and thirdly, in company with many publicans. See at least how they reproach Him with this. “Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners.”1245   Matt. xi. 19.

Let them hear, as many as are striving to deck themselves with great honor for fasting, and let them consider that our Lord was called “a man gluttonous and a winebibber,” and He was not ashamed, but overlooked all these things, that he might accomplish what He had set before him; which indeed was accordingly done. For the publican was actually converted, and thus became a better man.

And to teach thee that this great thing was wrought by his partaking of the table with Him, hear what Zacchæus saith, another publican. I mean, when he heard Christ saying, “To-day, I must abide in thy house,” the delight gave him wings, and he saith, “The half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold.”1246   Luke xix. 5, 8, 9. And to him Jesus saith, “This day is salvation come to this house.” So possible is it by all ways to give instruction.

But how is it, one may say, that Paul commands, “If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat?”1247   1 Cor. v. 11. In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect,1248   ἀπηρτισμνων.nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted.

3. But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying,

“Why eateth your Master with publicans and sinners?”1249   Matt. ix. 11.

And when the disciples seem to be doing wrong, they intercede with Him, saying, “Behold thy disciples do that which is not lawful to do on the sabbath-day;”1250   Matt. xii. 2.but here to them they discredit Him. All which was the part of men dealing craftily, and wishing to separate from the Master the choir of the disciples. What then saith Infinite Wisdom?

“They that be whole need not a physician,” saith He, “but they that are sick.”1251   Matt. ix. 12. [R.V., “They that are whole have no need of a physician.”]

See how He turned their reasoning to the opposite conclusion. That is, while they made it a charge against Him that He was in company with these men: He on the contrary saith, that His not being with them would be unworthy of Him, and of His love of man; and that to amend such persons is not only blameless, but excellent, and necessary, and deserving of all sorts of praise.

After this, that He might not seem to put them that were bidden to shame, by saying, “they that are sick;” see how He makes up for it again, by reproving the others, and saying,

“Go ye and learn what that meaneth, I will have mercy, and not sacrifice.”1252   Matt. ix. 13.

Now this He said, to upbraid them with their ignorance of the Scriptures. Wherefore also He orders His discourse more sharply, not Himself in anger, far from it; but so as that the publicans might not be in utter perplexity.

And yet of course He might say, “Did ye not mark, how I remitted the sins of the sick of the palsy, how I braced up his body?” But He saith no such thing, but argues with them first from men’s common reasonings, and then from the Scriptures. For having said, “They that be whole need not a physician, but they that are sick;” and having covertly indicated that He Himself was the Physician; after that He said, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” Thus doth Paul also: when he had first established his reasoning by illustrations from common things, and had said, “Who feedeth a flock, and eateth not of the milk thereof?”1253   1 Cor. ix. 7.then he brings in the Scriptures also, saying, “It is written in the law of Moses, Thou shalt not muzzle the ox that treadeth out the corn;”1254   1 Cor. ix. 9. [R.V., “when he treadeth.”] See Deut. xxv. 4.and again, “Even so hath the Lord ordained, that they which preach the gospel should live of the gospel.”1255   1 Cor. ix. 14; comp. Matt. x. 10.

But to His disciples not so, but He puts them in mind of His signs, saying on this wise, “Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up?”1256   Matt. xvi. 9. Not so however with these, but He reminds them of our common infirmity, and signifies them at any rate to be of the number of the infirm; who did not so much as know the Scriptures, but making light of the rest of virtue, laid all the stress on their sacrifices; which thing He is also earnestly intimating unto them, when He sets down in brief what had been affirmed by all the prophets,1257   See Hosea vi. 6; Ps. l. 8–15; Prov. xxi. 3; Isa. i. 11–15; Micah vi. 6, 7, 8.saying, “Learn ye what that meaneth, I will have mercy, and not sacrifice.”

The fact is, He is signifying hereby that not He was transgressing the law, but they; as if He had said, “Wherefore accuse me? Because I bring sinners to amendment? Why then ye must accuse the Father also for this.” Much as He said also elsewhere, establishing this point: “My Father worketh hitherto, and I work:”1258   John v. 17.so here again, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” “For as this is His will, saith Christ, so also mine.” Seest thou how the one is superfluous, the other necessary? For neither did He say, “I will have mercy, and sacrifice,” but, “I will have mercy, and not sacrifice.” That is, the one thing He allowed, the other He cast out; and proved that what they blamed, so far from being forbidden, was even ordained by the law, and more so than sacrifice; and He brings in the Old Testament, speaking words and ordaining laws in harmony with Himself.

Having then reproved them, both by common illustrations and by the Scriptures, He adds again,

“I am not come to call righteous men, but sinners to repentance.”1259   Matt. ix. 13. [The best Greek mss., with the Vulgate (so Augustin) do not sustain the reading: “unto repentance.” Comp. Luke v. 32.—R.]

And this He saith unto them in irony; as when He said, “Behold, Adam is become as one of us;”1260   Gen. iii. 22, LXX.and again, “If I were hungry, I would not tell thee.”1261   Ps. l. 12. For that no man on earth was righteous, Paul declared, saying, “For all have sinned, and come short of the glory of God.”1262   Rom. iii. 23. And by this too the others were comforted, I mean, the guests. “Why, I am so far,” saith He, “from loathing sinners, that even for their sakes only am I come.” Then, lest He should make them more careless, He staid not at the word “sinners,” but added, “unto repentance.” “For I am not come that they should continue sinners, but that they should alter, and amend.”

4. He then having stopped their mouths every way, as well from the Scriptures as from the natural consequence of things; and they having nothing to say, proved as they were obnoxious to the charges which they had brought against Him, and adversaries of the law and the Old Testament; they leave Him, and again transfer their accusation to the disciples.

And Luke indeed affirms that the Pharisees said it, but this evangelist, that it was the disciples of John;1263   Comp. Matt. ix. 14; Luke v. 33, &c., and Mark ii. 18, &c.but it is likely that both said it. That is, they being, as might be expected, in utter perplexity, take the other sort with them; as they did afterwards with the Herodians likewise. Since in truth John’s disciples were always disposed to be jealous of Him, and reasoned against Him: being then only humbled, when first John abode in the prison. They came at least then, “and told Jesus;”1264   See Matt. xiv. 12.but afterwards they returned to their former envy.

Now what say they? “Why do we and the Pharisees fast oft, but thy disciples fast not?”1265   Matt. ix. 14.

This is the disease, which Christ long before was eradicating, in the words, “When thou fastest, anoint thy head, and wash thy face;”1266   Matt. vi. 17.foreknowing the evils that spring therefrom. But yet He doth not rebuke even these, nor say, “O ye vainglorious and over-busy;” but He discourses to them with all gentleness, saying, “The children of the bride-chamber cannot fast, as long as the bridegroom is with them.”1267   Matt. ix. 15. Comp. Mark ii. 19; Luke v. 33. Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness.

Now their meaning is like this; “Granted,” say they, “Thou doest this as a physician; why do Thy disciples also leave fasting, and cleave to such tables?” Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed “both we,” it is said, “and the Pharisees, fast oft.” And in truth they did fast, the one having learnt it from John, the other from the law; even as also the Pharisee said, “I fast twice in the week.”1268   Luke xviii. 12.

What then saith Jesus? “Can the children of the bridechamber fast, while the bridegroom is with them.” Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, “These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when ye blame others, when ye condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love.” However, nothing of this kind doth He say, but with all gentleness, “The children of the bridechamber cannot fast, so long as the bridegroom is with them;” recalling to their mind John’s words, when he said, “He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom’s voice.”1269   John iii. 29.

Now His meaning is like this: The present time is of joy and gladness, therefore do not bring in the things which are melancholy. For fasting is a melancholy thing, not in its own nature, but to them that are yet in rather a feeble state; for to those at least that are willing to practise self-command, the observance is exceedingly pleasant and desirable. For as when the body is in health, the spirits are high,1270   [πολλ εφροσνη.]so when the soul is well conditioned, the pleasure is greater. But according to their previous impression He saith this. So also Isaiah,1271   Lit., “humiliation.” Isa. lviii. 3; Numb. xxix. 7.discoursing of it, calls it “an affliction of the soul;” and Moses too in like manner.

Not however by this only doth He stop their mouths, but by another topic also, saying,

“Days will come, when the bridegroom shall be taken from them, and then shall they fast.”1272   Matt. ix. 15.

For hereby He signifies, that what they did was not of gluttony, but pertained to some marvellous dispensation. And at the same time He lays beforehand the foundation of what He was to say touching His passion, in His controversies with others instructing His disciples, and training them now to be versed in the things which are deemed sorrowful. Because for themselves already to have this said to them, would have been grievous and galling, since we know that afterwards, being uttered, it troubled them;1273   Matt. xvi. 22, xvii. 23.but spoken to others, it would become rather less intolerable to them.

It being also natural for them to pride themselves on John’s calamity, He from this topic represses likewise such their elation: the doctrine however of His resurrection He adds not yet, it not being yet time. For so much indeed was natural, that one supposed to be a man should die, but that other was beyond nature.

5. Then what He had done before, this He doth here again. I mean, that as He, when they were attempting to prove Him blameable for eating with sinners, proved to them on the contrary, that His proceeding was not only no blame, but an absolute praise to Him: so here too, when they wanted to show of Him, that He knows not how to manage His disciples, He signifies that such language was the part of men not knowing how to manage their inferences,1274   κεχρσθαι το πομνοι, “to treat their followers.” The last editor thinks there is a designed play upon the words, by way of rhetorical turn, here.but finding fault at random.

“For no man,” saith He, “putteth a piece of new cloth unto an old garment.”1275   Matt. ix. 15. [The three accounts of the sayings in verses 15–17 vary greatly in form, and the authorities for the Greek text present a great number of various readings. It will be sufficient to refer to the R.V., and to note a few verbal changes.—R.]

He is again establishing His argument by illustrations from common life. And what He saith is like this, “The disciples have not yet become strong, but still need much condescension. They have not yet been renewed by the Spirit, and on persons in that state one ought not to lay any burden of injunctions.”

And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently.

“Neither do men put new wine into old bottles.”1276   Matt. ix. 17: [R.V., “wine-skins.” Comp. the next paragraph.]

Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people “a girdle,” and makes mention again of “bottles” and of “wine.”1277   Jer. xiii. 10–12. Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.

But Luke1278   See Luke v. 36, 37. τ καινν σχζειἐπαντλν, “using fomentation.” See Mr. Field’s note on the place.the same words, a second and a third time and often; not however in a wearisome kind of way, but sport ively, and do thou now turn from her, now flatter and court her.

Seest thou not the painters, how much they rub out, how much they insert, when they are making a beautiful portrait? Well then, do not thou prove inferior to these. For if these, in drawing the likeness of a body, used such great diligence, how much more were it meet for us, in fashioning a soul, to use every contrivance. For if thou shouldest fashion well the form of this soul, thou wilt not see the countenance of the body looking unseemly, nor lips stained, nor a mouth like a bear’s mouth dyed with blood, nor eyebrows blackened as with the smut of some kitchen vessel, nor cheeks whitened with dust like the walls of the tombs. For all these things are smut, and cinders, and dust, and signals of extreme deformity.

But stay: I have been led on unobserving, I know not how, into these expressions; and while admonishing another to teach with gentleness, I have been myself hurried away1279   ἐξεκυλσθην .into wrath. Let us return therefore again unto the more gentle way of admonition, and let us bear with all the faults of our wives, that we may succeed in doing what we would. Seest thou not how we bear with the cries of children, when we would wean them from the breast, how we endure all for this object only, that we may persuade them to despise their former food? Thus let us do in this case also, let us bear with all the rest, that we may accomplish this. For when this hath been amended, thou wilt see the other too proceeding in due order, and thou wilt come again unto the ornaments of gold, and in the same way wilt reason concerning them likewise, and thus by little and little bringing thy wife unto the right rule, thou wilt be a beautiful painter, a faithful servant, an excellent husbandman.

Together with these things remind her also of the women of old, of Sarah, of Rebecca, both of the fair and of them that were not so, and point out how all equally practised modesty. For even Leah, the wife of the patriarch, not being fair, was not constrained to devise any such thing, but although she were uncomely, and not very much beloved by her husband, she neither devised any such thing, nor marred her countenance, but continued to preserve the lineaments thereof undisfigured, and this though brought up by Gentiles.1280   [῾Ελλνων; see note on Homily XII. 5, p. 79.—R.]

But thou that art a believing woman, thou that hast Christ for thine head, art thou bringing in upon us a satanic art? And dost thou not call to mind the water that dashed over thy countenance, the sacrifice that adorns thy lips, the blood that hath reddened thy tongue? For if thou wouldest consider all these things, though thou wert fond of dress to the ten thousandth degree, thou wilt not venture nor endure to put upon thee that dust and those cinders. Learn that thou hast been joined unto Christ, and refrain from this unseemliness. For neither is He delighted with these colorings, but He seeks after another beauty, of which He is in an exceeding degree a lover, I mean, that in the soul. This the prophet likewise hath charged thee to cherish, and hath said, “So shall the King have pleasure in thy beauty.”1281   Ps. xlv. 11.

Let us not therefore be curious in making ourselves unseemly. For neither is any one of God’s works imperfect, nor doth it need to be set right by thee. For not even if to an image of the emperor, after it was set up, any one were to seek to add his own work, would the attempt be safe, but he will incur extreme danger. Well then, man works and thou addest not; but doth God work, and dost thou amend it? And dost thou not consider the fire of hell? Dost thou not consider the destitution of thy soul? For on this account it is neglected, because all thy care is wasted on the flesh.

But why do I speak of the soul? For to the very flesh everything falls out contrary to what ye have sought. Consider it. Dost thou wish to appear beautiful? This shows thee uncomely. Dost thou wish to please thy husband? This rather grieves him; and causes not him only, but strangers also, to become thine accusers. Wouldest thou appear young? This will quickly bring thee to old age. Wouldest thou wish to array thyself honorably? This makes thee to be ashamed. For such an one is ashamed not only before those of her own rank, but even those of her maids who are in her secret, and those of her servants who know; and, above all, before herself.

But why need I say these things? For that which is more grievous than all I have now omitted, namely, that thou dost offend God; thou underminest modesty, kindlest the flame of jealousy, emulatest the harlot women at their brothel.

All these things then consider, ye women, and laugh to scorn the pomp of Satan and the craft of the devil; and letting go this adorning, or rather disfiguring, cultivate that beauty in your own souls which is lovely even to angels and desired of God, and delightful to your husbands; that ye may attain both unto present glory, and unto that which is to come. To which God grant that we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

ΟΜΙΛΙΑ Λʹ. Καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν, εἶδεν ἄνθρωπον ἐπὶ τὸ τελώνιον καθήμενον, Ματθαῖον λεγόμενον: καὶ λέγει αὐτῷ: «Ἀκολούθει μοι.» αʹ. Ποιήσας γὰρ τὸ θαῦμα οὐκ ἐπέμεινεν, ἵνα μὴ τὸν ζῆλον ἐξάψῃ πλέον ὁρώμενος: ἀλλὰ χαρίζεται αὐτοῖς ἀναχωρῶν, καὶ τὸ πάθος παραμυθούμενος. Τοῦτο δὴ καὶ ἡμεῖς ποιῶμεν, μὴ ὁμόσε χωροῦντες τοῖς ἐπιβουλεύουσιν, ἀλλὰ παραμυθώμεθα αὐτῶν τὸ ἕλκος, ἐνδιδόντες καὶ χαλῶντες αὐτῶν τὸν τόνον. Ἀλλὰ τίνος ἕνεκεν οὐ μετὰ Πέτρου καὶ Ἰωάννου καὶ τῶν ἄλλων αὐτὸν ἐκάλεσεν; Ὥσπερ ἐκεῖ τότε παρεγένετο, ὅτε ᾔδει τοὺς ἀνθρώπους πεισθησομένους: οὕτω καὶ τὸν Ματθαῖον τότε ἐκάλεσεν, ὅτε ἠπίστατο εἴξοντα. Διὰ δὴ τοῦτο καὶ Παῦλον μετὰ τὴν ἀνάστασιν ἡλίευσεν. Ὁ γὰρ τὰς καρδίας ἐπιστάμενος, καὶ τὰ ἀπόῤῥητα τῆς ἑκάστου διανοίας εἰδὼς, ᾔδει καὶ πότε ἔμελλεν ἕκαστος τούτων ὑπακούσεσθαι. Διὰ τοῦτο οὐκ ἐν προοιμίοις αὐτὸν ἐκάλει, ὅτε σκληρότερον ἔτι διέκειτο, ἀλλὰ μετὰ τὰ μυρία θαύματα, καὶ τὴν πολλὴν περὶ αὐτοῦ φήμην, ὅτε καὶ ἐπιτηδειότερον ᾔδει πρὸς τὴν ὑπακοὴν γεγενημένον. Ἄξιον δὲ καὶ τοῦ εὐαγγελιστοῦ θαυμάσαι τὴν φιλοσοφίαν, πῶς οὐκ ἀποκρύπτεται αὐτοῦ τὸν ἔμπροσθεν βίον, ἀλλὰ καὶ τὸ ὄνομα τίθησι, τῶν ἄλλων κρυψάντων αὐτὸν προσηγορίᾳ ἑτέρᾳ. Τίνος δὲ ἕνεκεν εἶπεν, ὅτι Ἐπὶ τὸ τελώνιον καθήμενον; Δεικνὺς τοῦ καλέσαντος τὴν δύναμιν, ὅτι οὐ λήξαντα, οὐδὲ ἀποστάντα τῆς πονηρᾶς ταύτης καπηλείας, ἀλλ' ἐκ μέσων αὐτὸν ἀνέσπασε τῶν κακῶν: καθάπερ οὖν καὶ τὸν μακάριον Παῦλον μαινόμενον καὶ λυττῶντα καὶ πῦρ ἀφιέντα μετέστησεν: ὅπερ οὖν καὶ αὐτὸς δεῖγμα ποιούμενος τῆς τοῦ καλέσαντος δυνάμεως, φησὶ Γαλάταις: Ἠκούσατε τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθ' ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ: καὶ τοὺς ἁλιέας δὲ ἐν μέσοις τοῖς ἔργοις ὄντας ἐκάλεσεν. Ἀλλ' ἐκεῖνο μὲν τέχνη τις ἦν οὐ διαβεβλημένη μὲν, ἀνθρώπων δὲ ἀγροικότερον διακειμένων, καὶ ἀμίκτων, καὶ πολὺ τὸ ἀφελὲς κεκτημένων: τοῦτο δὲ ἐπιτήδευμα ἀναισχυντίας γέμον ἦν καὶ ἰταμότητος, καὶ κέρδος οὐκ ἔχον πρόφασιν εὔλογον, καὶ ἐμπορία ἀναιδὴς, καὶ ἁρπαγὴ σχῆμα ἔχουσα ἔννομον: ἀλλ' ὅμως οὐδὲν τούτων ἐπῃσχύνετο ὁ καλέσας. Καὶ τί λέγω, εἰ τελώνην οὐκ ἐπῃσχύνετο, ὅπου γε οὐδὲ πόρνην γυναῖκα οὐ μόνον καλέσαι οὐκ ἐπῃσχύνθη, ἀλλὰ καὶ φιλῆσαι τοὺς πόδα, αὐτοῦ καὶ βρέξαι τοῖς δάκρυσι παρεῖχεν αὐτῇ; Καὶ γὰρ διὰ τοῦτο παραγέγονεν, οὐχ ἵνα σώματα θεραπεύσῃ μόνον, ἀλλ' ἵνα καὶ ψυχῆς κακίαν ἰάσηται. Ὃ καὶ ἐπὶ τοῦ παραλυτικοῦ πεποίηκε: καὶ δείξας σαφῶς, ὅτι δύναται ἀφιέναι ἁμαρτίας, τότε ἐπὶ τοῦτον ἔρχεται, ἵνα μηκέτι θορυβῶνται τελώνην ὁρῶντες εἰς τὸν τῶν μαθητῶν ἐγκρινόμενον χορόν. Ὁ γὰρ κύριος ὢν λῦσαι τὰ πεπλημμελημένα πάντα, τί θαυμάζεις εἰ καὶ τοῦτον ἀπόστολον ποιεῖ; Ἀλλ' ὥσπερ εἶδες τοῦ καλέσαντος τὴν δύναμιν, οὕτω καταμάνθανε καὶ τοῦ κληθέντος τὴν ὑπακοήν. Οὔτε γὰρ ἀντέτεινεν, οὐδὲ ἀμφισβητῶν εἶπε: Τί τοῦτο; ἆρα μὴ ἀπατηλῇ κλήσει ἐμὲ τὸν τοιοῦτον καλεῖς; καὶ γὰρ ἄκαιρος αὕτη πάλιν ἡ ταπεινοφροσύνη: ἀλλ' εὐθέως ὑπήκουσε, καὶ οὐδὲ οἴκαδε ἀπελθεῖν ἠξίωσε, καὶ τοῖς αὐτοῦ περὶ τούτου κοινώσασθαι, ὥσπερ οὖν οὐδὲ οἱ ἁλιεῖς: ἀλλ' ὃν τρόπον ἐκεῖνοι τὸ δίκτυον καὶ τὸ πλοῖον καὶ τὸν πατέρα, οὕτω καὶ οὗτος τὴν τελωνείαν καὶ τὸ κέρδος ἀφεὶς εἵπετο, παρεσκευασμένην πρὸς ἅπαντα τὴν γνώμην ἐπιδεικνύμενος: καὶ πάντων ἀθρόως ἑαυτὸν ἀποῤῥηγνὺς τῶν βιωτικῶν, ἐμαρτύρει τῇ εὐκαιρίᾳ τοῦ καλέσαντος διὰ τῆς ἀπηρτισμένης ὑπακοῆς. Καὶ τί δήποτε, φησὶν, οὐχὶ καὶ περὶ τῶν ἄλλων εἶπεν ἡμῖν, πῶς καὶ τίνα τρόπον ἐκλήθησαν, ἀλλὰ περὶ Πέτρου καὶ Ἰακώβου καὶ Ἰωάννου καὶ Φιλίππου, περὶ δὲ τῶν ἄλλων οὐδαμοῦ; Ὅτι οὗτοι μάλιστα ἦσαν ἐν τοῖς ἀτόποις καὶ ταπεινοῖς ἐπιτηδεύμασιν. Οὔτε γὰρ τελωνείας τι χεῖρον, οὔτε ἁλείας εὐτελέστερον. Ὅτι δὲ καὶ Φίλιππος τῶν σφόδρα ἀσήμων ἦν, ἀπὸ τῆς πατρίδος δῆλον. Διὰ τοῦτο τούτους μάλιστα ἡμῖν ἀνακηρύττουσι μετὰ τῶν ἐπιτηδευμάτων, δηλοῦντες ὅτι καὶ ἐν τοῖς λαμπροῖς τῶν διηγημάτων τούτοις πιστεύειν χρή. Οἱ γὰρ τῶν δοκούντων ἐπονειδίστων εἶναι μηδὲν αἱρούμενοι παραλιπεῖν, ἀλλὰ πρὸ τῶν ἄλλων ταῦτα μετὰ ἀκριβείας ἀνακηρύττοντες, καὶ ἐπὶ τοῦ Διδασκάλου καὶ ἐπὶ τῶν μαθητῶν, πῶς ἂν εἶεν ἐπὶ τῶν σεμνῶν ὕποπτοι; καὶ μάλιστα ὅταν σημεῖα μὲν πολλὰ καὶ θαύματα παρατρέχωσι, τὰ δὲ ἐπὶ τοῦ σταυροῦ δοκοῦντα εἶναι ὀνείδη μετὰ ἀκριβείας βοῶσι: καὶ τῶν μαθητῶν τὰ ἐπιτηδεύματα καὶ τὰ ἐλαττώματα, καὶ τοῦ Διδασκάλου τοὺς προγόνους τοὺς ἐπὶ ἁμαρτήμασι βεβοημένους λαμπρὰ ἐκκαλύπτωσι τῇ φωνῇ; Ὅθεν δῆλον ὅτι πολὺν τῆς ἀληθείας ἐποιοῦντο λόγον, καὶ οὐδὲν πρὸς χάριν, οὐδὲ πρὸς ἐπίδειξιν ἔγραφον. βʹ. Καλέσας τοίνυν αὐτὸν, καὶ τιμῇ μεγίστῃ τετίμηκε, τραπέζης αὐτῷ κοινωνήσας εὐθέως: ταύτῃ γὰρ αὐτὸν καὶ ὑπὲρ τῶν μελλόντων εὔελπιν ἐποίει: καὶ εἰς πλείονα παῤῥησίαν ἦγεν. Οὐ γὰρ χρόνῳ μακρῷ, ἀλλ' ἀθρόον ἰάσατο τὴν κακίαν. Καὶ οὐκ αὐτῷ συνανάκειται μόνῳ, ἀλλὰ καὶ ἑτέροις πολλοῖς: καίτοι καὶ τοῦτο ἐδόκει αὐτοῦ ἔγκλημα εἶναι, ὅτι οὐκ ἀπεσόβησε τοὺς ἁμαρτωλούς. Ἀλλ' οὐδὲ τοῦτο κρύπτουσιν, οἷα ἐπισκήπτειν ἐπιχειροῦσι τοῖς παρ' αὐτοῦ γινομένοις. Συνέρχονται δὲ οἱ τελῶναι ὡς πρὸς ὁμότεχνον: ἐγκαλλωπιζόμενος γὰρ τῇ εἰσόδῳ τῇ τοῦ Χριστοῦ, πάντας αὐτοὺς συνεκάλεσε. Καὶ γὰρ πᾶν εἶδος θεραπείας ὁ Χριστὸς ἐκίνει, καὶ οὐχὶ διαλεγόμενος μόνον, οὐδὲ θεραπεύων, οὐδὲ ἐλέγχων τοὺς ἐχθροὺς, ἀλλὰ καὶ ἀριστῶν διώρθου πολλοὺς τῶν κακῶς διακειμένων: διὰ τούτων διδάσκων ἡμᾶς, ὅτι πᾶς καιρὸς καὶ πᾶν ἔργον δύναται παρέχειν ἡμῖν τὴν ὠφέλειαν. Καίτοιγε τὰ παρακείμενα τότε ἐξ ἀδικίας ἦν καὶ πλεονεξίας: ἀλλ' οὐ παρῃτήσατο ὁ Χριστὸς αὐτῶν μετασχεῖν, ἐπειδὴ μέγα τὸ κέρδος ἐντεῦθεν ἔμελλε γίνεσθαι, ἀλλὰ καὶ ὁμορόφιος καὶ ὁμοτράπεζος γίνεται τοῖς τοιαῦτα πεπλημμεληκόσι. Τοιοῦτος γὰρ ὁ ἰατρός: ἂν μὴ ἀνάσχηται τῆς σηπεδόνος τῶν καμνόντων, οὐκ ἀπαλλάττει τῆς ἀῤῥωστίας αὐτούς. Καίτοιγε πονηρὰν ἐντεῦθεν ἔλαβε δόξαν, καὶ τῷ μετ' αὐτοῦ φαγεῖν, καὶ τῷ ἐν τῇ οἰκίᾳ τῇ ἐκείνου, καὶ τῷ μετὰ πολλῶν τελωνῶν. Ὅρα γοῦν αὐτοὺς τοῦτο ὀνειδίζοντας: Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. Ἀκουέτωσαν ὅσοι μεγάλην ἐπὶ νηστείᾳ δόξαν ἑαυτοῖς περιτιθέναι σπουδάζουσιν, καὶ ἐννοείτωσαν ὅτι ὁ Δεσπότης ἡμῶν φάγος καὶ οἰνοπότης ἐκλήθη, καὶ οὐκ ᾐσχύνετο, ἀλλὰ πάντων ὑπερεώρα τούτων, ἵνα τὸ προκείμενον ἀνύσῃ: ὅπερ οὖν καὶ ἐγένετο. Καὶ γὰρ καὶ μετεβάλετο ὁ τελώνης, καὶ βελτίων οὕτως ἐγένετο. Καὶ ἵνα μάθῃς, ὅτι μέγα τοῦτο ἤνυσε τὸ κοινωνῆσαι αὐτῷ τῆς τραπέζης, ἄκουσον τί φησιν ὁ Ζακχαῖος, ἕτερος πάλιν τελώνης. Ἐπειδὴ γὰρ ἤκουσε τοῦ Χριστοῦ λέγοντος, Σήμερον ἐν τῷ οἴκῳ σου δεῖ με μεῖναι, ὑπὸ τῆς ἡδονῆς πτερωθεὶς, Τὰ ἡμίση τῶν ὑπαρχόντων μοι δίδωμι πτωχοῖς, φησὶ, καὶ εἴ τινός τι ἐσυκοφάντησα, ἀποδίδωμι τετραπλοῦν. Καὶ πρὸς αὐτὸν ὁ Ἰησοῦς φησι: Σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο. Οὕτω διὰ πάντων ἔνεστι παιδεύειν. Καὶ πῶς ὁ Παῦλος, φησὶ, κελεύει, ἐάν τις, ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης, τῷ τοιούτῳ μηδὲ συνεσθίειν; Μάλιστα μὲν οὔπω δῆλον, εἰ καὶ διδασκάλοις ταῦτα παραινεῖ, ἀλλ' οὐχὶ ἀδελφοῖς μόνοις. Ἔπειτα, οὗτοι οὔπω τῶν ἀπηρτισμένων ἦσαν, οὐδὲ ἀδελφῶν γεγενημένων. Πρὸς δὲ τούτοις ὁ Παῦλος καὶ τοὺς ἀδελφοὺς γεγενημένους τότε ἀποστρέφεσθαι κελεύει, ὅταν ἐπιμένωσιν: οὗτοι δὲ ἦσαν παυσάμενοι λοιπὸν καὶ μεταβαλόμενοι. Ἀλλ' οὐδὲν τούτων τοὺς Φαρισαίους ἐνέτρεψεν, ἀλλ' ἐγκαλοῦσι τοῖς μαθηταῖς λέγοντες: Διατί μετὰ τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; Καὶ ὅταν μὲν αὐτοὶ δοκῶσιν ἁμαρτάνειν, αὐτῷ ἐντυγχάνουσι λέγοντες: Ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστι ποιεῖν ἐν σαββάτῳ: ἐνταῦθα δὲ πρὸς αὐτοὺς αὐτὸν διαβάλλουσιν. Ἅπερ πάντα κακουργούντων ἦν καὶ βουλομένων ἀποῤῥῆξαι τοῦ διδασκάλου τὸν χορὸν τῶν μαθητῶν. Τί οὖν ἡ ἄπειρος σοφία; Οὐ χρείαν ἔχουσι, φησὶν, οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Ὅρα πῶς αὐτῶν εἰς τοὐναντίον περιέτρεψε τὸν λόγον. Ἐκεῖνοι μὲν γὰρ ἔγκλημα ἐποιοῦντο τὸ συγγίνεσθαι αὐτὸν τούτοις: αὐτὸς δὲ τοὐναντίον φησὶν, ὅτι τὸ μὴ συγγίνεσθαι ἀνάξιον αὐτοῦ καὶ τῆς αὐτοῦ φιλανθρωπίας καὶ οὐ μόνον ἐγκλήματος ἐκτὸς τὸ τοὺς τοιούτους διορθοῦν, ἀλλὰ προηγούμενον καὶ ἀναγκαῖον καὶ μυρίων ἄξιον ἐπαίνων. Εἶτα ἵνα μὴ δόξῃ καταισχύνειν τοὺς κληθέντας τῷ λέγειν, οἱ κακῶς ἔχοντες, ὅρα πῶς αὐτὸ παραμυθεῖται πάλιν, ἐπιτιμῶν αὐτοῖς καὶ λέγων: Πορευθέντες δὲ μάθετε τί ἐστιν, Ἔλεον θέλω, καὶ οὐ θυσίαν. Τοῦτο δὲ ἔλεγε, τὴν τῶν Γραφῶν ἄγνοιαν αὐτοῖς ὀνειδίζων. Διὸ καὶ πληκτικώτερον κέχρηται τῷ λόγῳ, οὐχὶ αὐτὸς ὀργιζόμενος: μὴ γένοιτο: ἀλλ' ὥστε ἐκείνους μὴ ἐξαπορηθῆναι. Καίτοιγε ἠδύνατο εἰπεῖν: Οὐκ ἐνενοήσατε, πῶς ἔλυσα τὰς ἁμαρτίας τοῦ παραλυτικοῦ; πῶς τὸ σῶμα ἔσφιγξα; Ἀλλ' οὐ λέγει τούτων οὐδέν: ἀλλ' ἀπὸ τῶν κοινῶν λογισμῶν πρῶτον αὐτοῖς διαλέγεται, καὶ τότε ἀπὸ τῶν Γραφῶν. Εἰπὼν γὰρ, Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες, καὶ λανθανόντως δείξας ἑαυτὸν ὄντα τὸν ἰατρὸν, τότε εἶπε: Πορευθέντες μάθετε τί ἐστιν, Ἔλεον θέλω καὶ οὐ θυσίαν. Οὕτω καὶ ὁ Παῦλος ποιεῖ. Πρότερον ἀπὸ τῶν κοινῶν παραδειγμάτων τὸν λόγον κατασκευάσας, καὶ εἰπών: Τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος αὐτῆς οὐκ ἐσθίει τότε καὶ τὰς Γραφὰς ἐπήγαγε λέγων: Ἐν γὰρ τῷ νόμῳ Μωϋσέως γέγραπται, Οὐ φιμώσεις βοῦν ἀλοῶντα: καὶ πάλιν, Οὕτως ὁ Κύριος διέταξε τοῖς τὸ Εὐαγγέλιον καταγγέλλουσιν, ἐκ τοῦ Εὐαγγελίου ζῇν. Πρὸς δὲ τοὺς μαθητὰς οὐχ οὕτως: ἀλλὰ τῶν σημείων ἀναμιμνήσκει οὕτω λέγων: Οὔπω μνημονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων, καὶ πόσους κοφίνους ἐλάβετε; γʹ. Ἀλλ' οὐ πρὸς τούτους οὕτως: ἀλλὰ τῆς ἀσθενείας ἀναμιμνήσκει τῆς κοινῆς, καὶ δείκνυσι καὶ αὐτοὺς ὄντας τῶν ἀσθενούντων, οἴγε οὐδὲ τὰς Γραφὰς ᾔδεσαν, καὶ πάσης τῆς λοιπῆς ἀμελοῦντες ἀρετῆς, ἐν ταῖς θυσίαις τὸ πᾶν ἐτίθεντο: ὃ καὶ σφόδρα αὐτοὺς αἰνιττόμενος, τὸ διὰ τῶν προφητῶν πάντων εἰρημένον ἐν βραχεῖ τίθησι, λέγων: Μάθετε τί ἐστιν, Ἔλεον θέλω, καὶ οὐ θυσίαν. Διὰ γὰρ τούτων δείκνυσιν οὐκ αὐτὸν ὄντα τὸν παρανομοῦντα, ἀλλ' ἐκείνους: ὡσανεὶ ἔλεγε: Τίνος ἕνεκεν ἐγκαλεῖτέ μοι: ὅτι ἁμαρτωλοὺς διορθοῦμαι; Οὐκοῦν καὶ τῷ Πατρὶ τοῦτο ἐγκαλέσετε. Ὅπερ οὖν καὶ ἀλλαχοῦ τοῦτο κατασκευάζων ἔλεγεν: Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι: καὶ ἐνταῦθα πάλιν: Πορευθέντες μάθετε τί ἐστιν, Ἔλεον θέλω, καὶ οὐ θυσίαν. Ὥσπερ γὰρ ἐκεῖνος τοῦτο βούλεται, φησὶν, οὕτω καὶ ἐγώ. Ὁρᾷς πῶς ἐκεῖνα μὲν περιττὰ, ταῦτα δὲ ἀναγκαῖα; Οὐδὲ γὰρ εἶπεν, Ἔλεον θέλω καὶ θυσίαν, ἀλλ', Ἔλεον θέλω, καὶ οὐ θυσίαν. Τὸ μὲν γὰρ ἐνέκρινε, τὸ δὲ ἐξέβαλε: καὶ ἀπέδειξεν οὐ μόνον οὐ κεκωλυμένον ὅπερ ἐνεκάλουν, ἀλλὰ καὶ νενομοθετημένον, καὶ μᾶλλον τῆς θυσίας: καὶ τὴν Παλαιὰν αὐτὴν εἰσάγει συνῳδὰ αὐτῷ φθεγγομένην καὶ νομοθετοῦσαν. Καθαψάμενος τοίνυν αὐτῶν καὶ ἀπὸ τῶν κοινῶν ὑποδειγμάτων, καὶ ἀπὸ τῶν Γραφῶν, ἐπάγει πάλιν: Οὐκ ἦλθον καλέσαι δικαίους, ἀλλ' ἁμαρτωλοὺς εἰς μετάνοιαν. Ταῦτα δὲ εἰρωνευόμενος πρὸς αὐτοὺς λέγει, ὡς ὅταν λέγῃ: Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν: καὶ πάλιν: Ἐὰν πεινάσω, οὐ μή σοι εἴπω. Ὅτι γὰρ οὐδεὶς δίκαιος ἦν ἐπὶ τῆς γῆς, Παῦλος ἐδήλωσεν εἰπών: Πάντες γὰρ ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. Τοῦτο δὲ καὶ ἐκείνους παρεμυθήσατο τοὺς κεκλημένους. Τοσοῦτον γὰρ ἀπέχω, φησὶ, τοῦ βδελύξασθαι ἁμαρτωλοὺς, ὅτι καὶ δι' αὐτοὺς παραγέγονα μόνους. Εἶτα, ἵνα μὴ ὑπτιωτέρους ἐργάσηται, εἰπὼν ἁμαρτωλοὺς, οὐκ ἐσίγησεν, ἀλλὰ προσέθηκεν, εἰς μετάνοιαν. Οὐ γὰρ ὥστε ἁμαρτωλοὺς μεῖναι παρεγενόμην, ἀλλ' ὥστε μεταβαλέσθαι καὶ γενέσθαι βελτίους. Ἐπεὶ οὖν πάντοθεν ἐπεστόμισε, καὶ ἀπὸ τῶν Γραφῶν, καὶ ἀπὸ τῆς τῶν πραγμάτων ἀκολουθίας, καὶ οὐδὲν ἔσχον εἰπεῖν, ὑπεύθυνοι τοῖς ἐγκλήμασι φανέντες, οἷς ἐπήγαγον αὐτῷ, καὶ ἐναντίοι τῷ νόμῳ καὶ τῇ Παλαιᾷ ἀφέντες αὐτὸν, πάλιν ἐπὶ τοὺς μαθητὰς τὸ ἔγκλημα μεταφέρουσι Καὶ ὁ μὲν Λουκᾶς φησιν, ὅτι οἱ Φαρισαῖοι εἶπον: οὗτος δὲ, ὅτι οἱ μαθηταὶ Ἰωάννου: εἰκὸς δὲ καὶ ἀμφοτέρους ταῦτα εἰρηκέναι. Ἐξαπορηθέντες γὰρ ἐκείνους, ὡς εἰκὸς, μεθ' ἑαυτῶν λαμβάνουσιν, ὅπερ καὶ ἐπὶ τῶν Ἡρωδιανῶν ὕστερον ἐποίησαν. Καὶ γὰρ ζηλοτύπως ἀεὶ πρὸς αὐτὸν εἶχον οἱ Ἰωάννου μαθηταὶ, καὶ ἀπεναντίας αὐτῷ διελέγοντο: τότε μόνον ταπεινωθέντες, ὅτε ἐν ἀρχῇ τὸ δεσμωτήριον ᾤκησεν Ἰωάννης. Ἐλθόντες γοῦν τότε ἀνήγγειλαν τῷ Ἰησοῦ: μετὰ δὲ ταῦτα ἐπὶ τὴν προτέραν ἐπανῆλθον βασκανίαν. Τί οὖν φασι; Διατί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν πολλὰ, οἱ δὲ μαθηταί σου οὐ νηστεύουσι; Τοῦτό ἐστι τὸ νόσημα, ὃ πάλαι ἐξέκοπτεν ὁ Χριστὸς, λέγων: Ὅταν νηστεύῃς, ἄλειψαί σου τὴν κεφαλὴν, καὶ τὸ πρόσωπόν σου νίψαι, τὰ ἐξ αὐτοῦ τικτόμενα κακὰ προειδώς, Ἀλλ' οὐδὲ τούτοις ἐπιτιμᾷ, οὐδὲ λέγει: Ὦ κενόδοξοι καὶ περιττοί: ἀλλὰ μετὰ ἐπιεικείας αὐτοῖς ἁπάσης διαλέγεται, λέγων: Οὐ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος νηστεύειν, ἕως ἂν μετ' αὐτῶν ὁ νυμφίος ἐστίν. Ὅτε μὲν γὰρ ὑπὲρ ἑτέρων ὁ λόγος ἦν, τῶν τελωνῶν λέγω, ἵνα αὐτῶν παραμυθήσηται πληγεῖσαν τὴν ψυχὴν, σφοδρότερον ἐπετίμησε τοῖς ὀνειδίσασιν: ἔνθα δὲ αὐτὸν καὶ τοὺς μαθητὰς ἔσκωπτον, μετὰ ἐπιεικείας ἁπάσης ποιεῖται τὴν ἀπάντησιν. Ὃ δὲ λέγουσι, τοιοῦτόν ἐστιν: Ἔστω, σὺ, φησὶν, ὡς ἰατρὸς ταῦτα ποιεῖς: τί καὶ οἱ μαθηταὶ τὸ νηστεύειν ἀφέντες ταῖς τοιαύταις τραπέζαις προσέχουσιν; Εἶτα ἵνα μείζω ποιήσωσι τὴν κατηγορίαν, πρώτους ἑαυτοὺς τιθέασι, καὶ τότε τοὺς Φαρισαίους, τῇ συγκρίσει τὸ ἔγκλημα αὐξῆσαι βουλόμενοι. Καὶ γὰρ καὶ ἡμεῖς, φησὶ, καὶ οἱ Φαρισαῖοι νηστεύομεν πολλά. Καὶ γὰρ ἐνήστευον, οἱ μὲν παρὰ Ἰωάννου μαθόντες, οἱ δὲ ἀπὸ τοῦ νόμου: ὥσπερ οὖν καὶ ὁ Φαρισαῖος ἔλεγε: Νηστεύω δὶς τῆς ἑβδομάδος. Τί οὖν φησιν ὁ Ἰησοῦς, Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος νηστεύειν, ἐφ' ὅσον μετ' αὐτῶν ἐστιν ὁ νυμφίος; Πρότερον μὲν ἰατρὸν ἑαυτὸν ἐκάλεσεν, ἐνταῦθα δὲ νυμφίον, τὰ ἀπόῤῥητα μυστήρια διὰ τῶν ὀνομάτων τούτων ἀποκαλύπτων. Καίτοιγε ἐνῆν πληκτικώτερον πρὸς αὐτοὺς εἰπεῖν, ὅτι Οὐκ ἐστὲ τούτων κύριοι ὑμεῖς, ὥστε τοιαῦτα νομοθετεῖν. Τί γὰρ ὄφελος τῆς νηστείας, ὅταν πονηρίας ᾖ γέμουσα ἡ διάνοια; ὅταν ἑτέροις ἐγκαλῆτε; ὅταν κατακρίνητε, δοκοὺς περιφέροντες ἐπὶ τῶν ὀφθαλμῶν, καὶ πρὸς ἐπίδειξιν πάντα ποιῆτε; Πρὸ γὰρ τούτων ἁπάντων κενοδοξίαν ἐκβάλλειν ἐχρῆν, καὶ τὰ ἄλλα κατορθοῦν ἅπαντα, ἀγάπην, πραότητα, φιλαδελφίαν. Ἀλλ' οὐδὲν τούτων φησὶν, ἀλλὰ μετ' ἐπιεικείας ἁπάσης: Οὐ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος νηστεύειν, ἐφ' ὅσον μετ' αὐτῶν ἐστιν ὁ νυμφίος: ἀναμιμνήσκων αὐτοὺς τῶν Ἰωάννου ῥημάτων, δι' ὧν ἔλεγεν: Ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν: ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. Ὁ δὲ λέγει, τοιοῦτόν ἐστι: Χαρᾶς ὁ παρὼν καιρὸς καὶ εὐφροσύνης: μὴ τοίνυν ἐπείσαγε τὰ σκυθρωπά. Καὶ γὰρ σκυθρωπὸν ἡ νηστεία, οὐ τῇ φύσει, ἀλλ' ἐκείνοις τοῖς ἀσθενέστερον ἔτι διακειμένοις: ὡς τοῖς γε φιλοσοφεῖν ἐθέλουσι καὶ σφόδρα ἡδὺ τὸ πρᾶγμα καὶ ποθεινόν. Ὥσπερ γὰρ τοῦ σώματος ὑγιαίνοντος, πολλὴ ἡ εὐφροσύνη: οὕτω τῆς ψυχῆς εὖ διακειμένης, μείζων ἡ ἡδονή. Ἀλλὰ πρὸς τὴν ὑπόνοιαν ἐκείνων ταῦτά φησιν. Οὕτω καὶ Ἡσαΐας περὶ αὐτῆς διαλεγόμενος, ταπείνωσιν ψυχῆς αὐτὴν καλεῖ, καὶ Μωϋσῆς δὲ ὁμοίως. δʹ. Οὐ μὴν ἐντεῦθεν αὐτοὺς ἐπιστομίζει μόνον, ἀλλὰ καὶ ἑτέρωθεν, λέγων: Ἐλεύσονται ἡμέραι, ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσι. Διὰ γὰρ τούτων δείκνυσιν, ὅτι οὐ γαστριμαργίας τὸ γινόμενον ἦν, ἀλλ' οἰκονομίας τινὸς θαυμαστῆς: ἅμα δὲ καὶ τὸν περὶ τοῦ πάθους προκαταβάλλεται λόγον, ἐν ταῖς πρὸς ἑτέρους ἀντιλογίαις παιδεύων τοὺς μαθητὰς, καὶ γυμνάζων μελετᾷν ἤδη ἐν τοῖς δοκοῦσιν εἶναι σκυθρωποῖς. Πρὸς μὲν γὰρ αὐτοὺς ἤδη τοῦτο εἰπεῖν, φορτικὸν ἦν καὶ ἐπαχθὲς, ὅπου γε καὶ μετὰ ταῦτα λεχθὲν αὐτοὺς ἐθορύβησε: πρὸς δὲ ἑτέρους λεγόμενον, ἀνεπαχθέστερον τούτοις μᾶλλον ἐγίνετο. Ἐπειδὴ δὲ εἰκὸς ἦν αὐτοὺς καὶ ἐπὶ τῷ πάθει Ἰωάννου μέγα φρονεῖν, καὶ τοῦτο ἐντεῦθεν καταστέλλει τὸ φύσημα: τὸν μέντοι περὶ τῆς ἀναστάσεως λόγον οὔπω προστίθησι: οὐδέπω γὰρ ἦν καιρός. Τοῦτο μὲν γὰρ κατὰ φύσιν ἦν, τὸ ἄνθρωπον νομιζόμενον εἶναι ἀποθανεῖν, ἐκεῖνο δὲ ὑπὲρ φύσιν. Εἶτα ὅπερ ἔμπροσθεν ἐποίησε, τοῦτο καὶ ἐνταῦθα ποιεῖ. Ὥσπερ γὰρ ἐπιχειροῦντας αὐτὸν δεῖξαι ἐγκλήμασιν ὄντα ὑπεύθυνον τῷ μετὰ ἁμαρτωλῶν ἐσθίειν, ἔπεισε τοὐναντίον, ὅτι οὐ μόνον οὐκ ἔγκλημα, ἀλλὰ καὶ ἔπαινος τὸ γινόμενον ἦν: οὕτω καὶ ἐνταῦθα βουλομένους αὐτοὺς ἀποφῆναι αὐτὸν, ὅτι οὐκ οἶδε κεχρῆσθαι τοῖς μαθηταῖς, δείκνυσιν ὅτι τὸ ταῦτα λέγειν οὐκ εἰδότων ἐστὶ κεχρῆσθαι τοῖς ἑπομένοις, ἀλλ' ἁπλῶς ἐγκαλούντων. Οὐδεὶς γὰρ ἐπιβάλλει, φησὶν, ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ. Πάλιν ἀπὸ τῶν κοινῶν ὑποδειγμάτων κατασκευάζει τὸν λόγον. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Οὔπω γεγόνασιν ἰσχυροὶ οἱ μαθηταὶ, ἀλλ' ἔτι πολλῆς δέονται συγκαταβάσεως: οὔπω διὰ τοῦ Πνεύματος ἀνεκαινίσθησαν. Οὕτω δὲ διακειμένοις οὐ χρὴ βάρος ἐπιτιθέναι ἐπιταγμάτων. Ταῦτα δὲ ἔλεγε, νόμους τιθεὶς καὶ κανόνας τοῖς ἑαυτοῦ μαθηταῖς, ἵν' ὅταν μέλλωσι μαθητὰς λαμβάνειν τοὺς ἐκ τῆς οἰκουμένης ἅπαντας, μετὰ πολλῆς αὐτοῖς προσφέρωνται τῆς ἡμερότητος. Οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς. Εἶδες τὰ ὑποδείγματα τῇ Παλαιᾷ ἐοικότα; τὸ ἱμάτιον; τοὺς ἀσκούς; Καὶ γὰρ ὁ Ἱερεμίας περίζωμα τὸν λαόν φησι, καὶ πάλιν ἀσκῶν μέμνηται καὶ οἴνου. Ἐπειδὴ γὰρ περὶ γαστριμαργίας ἦν ὁ λόγος καὶ τραπέζης, ἀπὸ τῶν αὐτῶν λαμβάνει τὰ ὑποδείγματα. Ὁ δὲ Λουκᾶς καὶ πλέον τί φησιν, ὅτι καὶ τὸ καινὸν σχίζεται, ἐὰν ἐπιβάλῃς αὐτὸ τῷ παλαιῷ. Ὁρᾷς ὅτι οὐ μόνον οὐδὲν γίνεται ὄφελος, ἀλλὰ καὶ πλείων ἡ ζημία; Καὶ λέγει μὲν τὸ παρὸν, προαναφωνεῖ δὲ τὸ μέλλον: οἷον ὅτι καινοὶ μετὰ ταῦτα ἔσονται: ἕως δ' ἂν τοῦτο γένηται, οὐδὲν αὐστηρὸν αὐτοῖς ἐπιτάττειν χρὴ καὶ βαρύ. Ὁ γὰρ πρὸ καιροῦ ζητῶν, φησὶ, τοῦ προσήκοντος τὰ ὑψηλὰ ἐντιθέναι δόγματα, οὐδὲ τοῦ καιροῦ καλοῦντος λοιπὸν ἐπιτηδείους εὑρήσει, ἀχρήστους ἐργασάμενος ἅπαξ. Τοῦτο δὲ οὐ παρὰ τὸν οἶνον συμβαίνει, οὐδὲ παρὰ τοὺς ὑποδεχομένους, ἀλλὰ παρὰ τὴν ἀκαιρίαν τῶν ἐμβαλλόντων. Ἐντεῦθεν ἡμᾶς καὶ τὴν αἰτίαν ἐδίδαξε τῶν ταπεινῶν ῥημάτων, ὧν συνεχῶς πρὸς αὐτοὺς διελέγετο. Διὰ γὰρ τὴν ἀσθένειαν αὐτῶν πολλὰ ἔλεγε καταδεέστερα τῆς ἀξίας τῆς ἑαυτοῦ: ὅπερ οὖν καὶ ὁ Ἰωάννης ἐνδεικνύμενος αὐτὸν εἰρηκέναι, φησί: Πολλὰ ἔχω λέγειν ὑμῖν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι. Ἵνα γὰρ μὴ νομίσωσι ταῦτα εἶναι μόνον ἅπερ εἶπεν, ἀλλὰ καὶ ἕτερα πολλῷ μείζονα φαντάζωνται, τὴν ἀσθένειαν αὐτῶν εἰς τὸ μέσον τέθεικεν, ἐπαγγειλάμενος, ὅταν γένωνται ἰσχυροὶ, κἀκεῖνα ἐρεῖν: ὅπερ οὖν καὶ ἐνταῦθά φησιν: Ἐλεύσονται ἡμέραι, ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσι. Μὴ τοίνυν μηδὲ ἡμεῖς πάντα παρὰ πάντων ἀπαιτῶμεν ἐν προοιμίοις, ἀλλ' ὅσα δυνατόν: καὶ ταχέως καὶ ἐπ' ἐκεῖνα ἥξομεν. Εἰ δὲ ἐπείγῃ καὶ σπεύδεις, δι' αὐτὸ τοῦτο μὴ ἐπείγου, ἐπειδὴ σπεύδεις. Εἰ δὲ αἴνιγμά σοι τὸ εἰρημένον δοκεῖ εἶναι, ἀπ' αὐτῆς αὐτὸ τῶν πραγμάτων μάνθανε τῆς φύσεως, καὶ τότε ὄψει αὐτοῦ τὴν δύναμιν ἅπασαν. Καὶ μηδείς σε τῶν ἀκαίρως ἐγκαλούντων κινείτω: ἐπεὶ καὶ ἐνταῦθα Φαρισαῖοι οἱ ἐγκαλοῦντες ἦσαν, καὶ μαθηταὶ οἱ ὀνειδιζόμενοι. εʹ. Ἀλλ' ὅμως οὐδὲν τούτων ἔπεισε τὸν Χριστὸν μεταθεῖναι τὴν δόξαν, οὐδὲ εἶπεν: Αἰσχύνη ἐστὶ τούτους νηστεύειν καὶ τούτους μὴ νηστεύειν. Ἀλλ' ὥσπερ ὁ ἄριστος κυβερνήτης οὐ τοῖς ταραττομένοις κύμασιν, ἀλλὰ τῇ οἰκείᾳ τέχνῃ προσέχει: οὕτω καὶ ὁ Χριστὸς τότε ἐποίησε. Καὶ γὰρ αἰσχύνη ἦν, οὐ τὸ μὴ νηστεύειν αὐτοὺς, ἀλλὰ τὸ διὰ τὴν νηστείαν ἐν τοῖς καιρίοις πληγῆναι, καὶ ἀποσχισθῆναι, καὶ διαῤῥαγῆναι. Ἅπερ οὖν καὶ ἡμεῖς ἐννοοῦντες, οὕτω τοῖς οἰκείοις χρώμεθα πᾶσι. Κἂν γυναῖκα φιλόκοσμον ἔχῃς, πρὸς ἐπιτρίμματα κεχηνυῖαν καὶ ἀνεπτερωμένην, καὶ πολλῇ τρυφῇ διαχεομένην, καὶ λάλον, καὶ ἀνόητον: καίτοιγε οὐκ ἔνι ταῦτα πάντα εἰς γυναῖκα μίαν συνεμπεσεῖν: πλὴν ἀλλὰ διαπλάσωμεν τῷ λόγῳ γυναῖκα τοιαύτην. Τί οὖν ὅτι γυναῖκα, φησὶ, καὶ οὐχὶ ἄνδρα διαπλάττεις; Εἰσὶ καὶ ἄνδρες ταύτης χείρους τῆς γυναικός. Ἀλλ' ἐπειδὴ ἀνδράσιν ἡ ἐπιστασία ἐγκεχείρισται, διὰ τοῦτο γυναῖκα διαπλάττομεν τέως, οὐχ ὡς ἐκεῖ τῆς κακίας πλεοναζούσης. Πολλὰ γὰρ καὶ παρὰ ἀνδράσιν ἔστιν εὑρεῖν, ἃ παρὰ γυναιξὶν οὐκ ἔστιν, οἷον ἀνδροφονίαν, τυμβωρυχίαν, θηριομαχίαν, καὶ πολλὰ τοιαῦτα. Μὴ τοίνυν νομίσητε τὸ γένος ἡμᾶς ἐξευτελίζοντας ταῦτα ποιεῖν: οὐκ ἔστι τοῦτο, οὐκ ἔστιν: ἀλλ' οὕτω χρήσιμον τέως ὑπογράψαι τὴν εἰκόνα. Ὑποκείσθω τοίνυν ἡμῖν γυνὴ τοιαύτη, καὶ σπουδαζέτω παντὶ τρόπῳ αὐτὴν διορθοῦσθαι ὁ ἀνήρ. Πῶς οὖν αὐτὴν διορθώσεται; Μὴ πάντα ἀθρόον ἐπιτάττων, ἀλλὰ τὰ κουφότερα πρότερον, καὶ οἷς οὐ σφόδρα κατέχεται. Ἂν γὰρ τὸ πᾶν ἐπείξῃς αὐτὴν κατορθῶσαι ἐξ ἀρχῆς, τὸ πᾶν ἀπώλεσας. Μὴ τοίνυν περιέλῃς τὰ χρυσία εὐθέως, ἀλλ' ἄφες ἔχειν καὶ περικεῖσθαι τέως: δοκεῖ γὰρ τοῦτο ἔλαττον εἶναι κακὸν τῶν ἐπιτριμμάτων καὶ τῶν ὑπογραφῶν. Πρότερον τοίνυν ἐκεῖνα ἀναιρείσθω: καὶ μηδὲ ἐκεῖνα φόβῳ καὶ ἀπειλῇ, ἀλλὰ πειθοῖ καὶ προσηνείᾳ, καὶ διὰ τῆς ἑτέρων κατηγορίας, καὶ διὰ τῆς σῆς ψήφου καὶ γνώμης. Καὶ λέγε πρὸς αὐτὴν συνεχῶς, ὅτι Σοὶ οὐκ ἔστιν ἐπέραστος ἡ ὄψις οὕτω καλλωπιζομένη, ἀλλὰ καὶ σφόδρα ἀηδής: καὶ πεῖθε μάλιστα ὅτι σε τοῦτο λυπεῖ. Καὶ μετὰ τὴν σὴν ψῆφον, καὶ τὴν παρ' ἑτέρων δόξαν εἴσαγε, καὶ λέγε, ὅτι καὶ τὰς εὐμόρφους τοῦτο ἀφανίζειν εἴωθεν, ἵνα τὸ πάθος ἐξέλῃς. Καὶ μηδὲν μηδέπω περὶ γεέννης εἴπῃς, μηδὲ περὶ βασιλείας: εἰκῆ γὰρ ταῦτα ἐρεῖς: ἀλλὰ πεῖσον αὐτὴν, ὅτι σε τέρπει μᾶλλον γυμνὸν ἐπιδεικνῦσα τοῦ Θεοῦ τὸ ἔργον: ἡ δὲ βασανίζουσα τὴν ὄψιν, καὶ κατατείνουσα, καὶ κονιῶσα, οὐδὲ παρὰ τοῖς πολλοῖς φαίνεται καλὴ καὶ εὐειδής. Πρότερον δὲ τοῖς κοινοῖς λογισμοῖς καὶ ταῖς πάντων ψήφοις τὸ νόσημα ἔκβαλλε: καὶ ὅταν τούτοις καταμαλάξῃς τοῖς λόγοις, καὶ ἐκεῖνα προστίθει. Κἂν ἅπαξ εἴπῃς, καὶ μὴ πείσῃς, καὶ δεύτερον καὶ τρίτον καὶ πολλάκις τὰ αὐτὰ ἐπαντλῶν ῥήματα μὴ ἀποκάμῃς: μὴ μέντοι μετὰ ἐπαχθείας τινὸς, ἀλλὰ μετὰ χαριεντισμοῦ: καὶ νῦν μὲν ἀποστρέφου, νῦν δὲ κολάκευε καὶ θεράπευε. Οὐχ ὁρᾷς τοὺς ζωγράφους πόσα ἐξαλείφουσι, πόσα παρεγγράφουσιν ὅταν ὄψιν ποιῶσι καλήν: Μὴ γίνου τοίνυν ἐκείνων χείρων. Εἰ γὰρ ἐκεῖνοι σώματος εἰκόνα γράφοντες τοσαύτῃ κέχρηνται τῇ σπουδῇ: πόσῳ μᾶλλον ἡμᾶς ψυχὴν διαπλάττοντας πᾶσαν ἂν εἴη δίκαιον κινεῖν μηχανήν. Ἂν γὰρ καλῶς τῆς ψυχῆς ταύτης διαπλάσῃς τὴν ὄψιν, οὐκ ὄψει τὸ τοῦ σώματος ἀσχημονοῦν πρόσωπον, οὐδὲ ᾑμαγμένα χείλη, οὐδὲ στόμα ἄρκτου αἵματι πεφοινιγμένῳ προσεοικὸς, οὐδὲ ἠσβολωμένας ὀφρῦς ὡς ἀπὸ χύτρας τινὸς, οὐδὲ κεκονιαμένας παρειὰς κατὰ τοὺς τοίχους τῶν τάφων. Πάντα γὰρ ταῦτα ἀσβόλη καὶ τέφρα καὶ κόνις, καὶ ἐσχάτης δυσειδείας γνωρίσματα. Ϛʹ. Ἀλλὰ γὰρ οὐκ οἶδ' ὅπως ἔλαθον εἰς τούτους ἐξενεχθεὶς τοὺς λόγους, καὶ ἑτέρῳ παραινῶν ὥστε διδάσκειν μετ' ἐπιεικείας, αὐτὸς εἰς ὀργὴν ἐξεκυλίσθην. Οὐκοῦν ἐπανίωμεν πάλιν πρὸς τὴν ἡμερωτέραν παραίνεσιν, καὶ πάντα φέρωμεν τὰ ἐλαττώματα τῶν γυναικῶν, ἵνα κατορθώσωμεν ὃ βουλόμεθα. Οὐχ ὁρᾷς πῶς τὰ παιδία φέρομεν κλαίοντα, ὅταν αὐτὰ τῆς θηλῆς ἀπάγειν βουλώμεθα, καὶ πάντα ὑπομένομεν δι' ἐκεῖνο μόνον, ἵνα αὐτὰ πείσωμεν καταφρονεῖν τῆς προτέρας τραπέζης; Οὕτω καὶ ἐνταῦθα ποιῶμεν: πάντων ἀνεχώμεθα τῶν ἄλλων, ἵνα τοῦτο κατορθώσωμεν. Ὅταν γὰρ τοῦτο διορθωθῇ, ὄψει καὶ τὸ ἕτερον ὁδῷ προβαίνων, καὶ ἐπὶ τὰ χρυσία πάλιν ἥξεις, καὶ τῷ αὐτῷ τρόπῳ καὶ περὶ τούτων ὁμοίως διαλέξῃ καὶ οὕτω κατὰ μικρὸν ῥυθμίζων τὴν γυναῖκα. ἔσῃ ζωγράφος κάλλιστος, δοῦλος πιστὸς, γεωργὸς ἄριστος. Μετὰ τούτων: ἀναμίμνησκε αὐτὴν καὶ τῶν παλαιῶν γυναικῶν, τῆς Σάῤῥας, τῆς Ῥεβέκκας, καὶ τῶν εὐμόρφων καὶ τῶν οὐ τοιούτων, καὶ δείκνυ πάσας ὁμοίως σωφρονούσας. Καὶ γὰρ Λεία ἡ τοῦ πατριάρχου γυνὴ οὐκ οὖσα εὔμορφος, οὐκ ἠναγκάσθη τοιοῦτον οὐδὲν ἐπινοῆσαι, ἀλλὰ καὶ δυσειδὴς οὖσα, καὶ οὐ σφόδρα φιλουμένη παρὰ τοῦ συνοικοῦντος, οὔτε ἐπενόησέ τι τοιοῦτον, οὔτε τὴν ὄψιν διέφθειρεν, ἀλλ' ἔμενεν ἀκέραιον διατηροῦσα τὸν χαρακτῆρα, καὶ ταῦτα ὑπὸ Ἑλλήνων τραφεῖσα. Σὺ δὲ ἡ πιστὴ, ἡ τὸν Χριστὸν ἔχουσα κεφαλὴν, σατανικὴν ἐπεισάγεις ἡμῖν μηχανήν; καὶ οὐκ ἀναμιμνήσκῃ τοῦ ὕδατος τοῦ περικλύσαντός σου τὴν ὄψιν, τῆς θυσίας τῆς κοσμούσης σου τὰ χείλη, τοῦ αἵματος τοῦ φοινίξαντός σου τὴν γλῶτταν; Ἂν γὰρ ταῦτα πάντα ἐννοήσῃς, κἂν μυριάκις φιλόκοσμος ᾖς, οὐ τολμήσεις, οὐδὲ ἀνέξῃ τὸν κονιορτὸν καὶ τὴν τέφραν ἐκείνην ἐπιβαλεῖν. Μάθε ὅτι τῷ Χριστῷ ἡρμόσθης, καὶ ἀπόστηθι τῆς ἀσχημοσύνης ταύτης. Οὐδὲ γὰρ τέρπεται τοῖς χρώμασι τούτοις, ἀλλ' ἕτερον ἐπιζητεῖ κάλλος, οὗ καὶ σφοδρός ἐστιν ἐραστὴς, τὸ ἐν τῇ ψυχῇ λέγω. Τοῦτό σοι καὶ ὁ προφήτης ἀσκεῖν ἐκέλευσε, καὶ ἔλεγε: Καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου. Μὴ τοίνυν περιττὰ ἀσχημονῶμεν. Οὐδὲ γὰρ ἀτελές τι τῶν ἔργων ἐστὶ τοῦ Θεοῦ, οὐδὲ διορθώσεως δεῖται τῆς παρὰ σοῦ. Οὐδὲ γὰρ εἰ βασιλικῇ τις εἰκόνι μετὰ τὸ ἀναστῆναι προσθεῖναι ἐπιχειρήσειε τὰ παρ' ἑαυτοῦ, ἀσφαλὴς ἡ ἐπιχείρησις, ἀλλὰ τὸν ἔσχατον ὑποστήσεται κίνδυνον. Εἶτα ἄνθρωπος μὲν ἐργάζεται, καὶ οὐ προστιθεῖς: Θεὸς δὲ ἐργάζεται. καὶ διορθοῦσαι; Καὶ οὐκ ἐννοεῖς τῆς γεέννης τὸ πῦρ; οὐκ ἐννοεῖς τῆς ψυχῆς τὴν ἐρημίαν; Διὰ γὰρ τοῦτο ἐκείνη ἠμέληται, ἐπειδὴ πᾶσα εἰς τὴν σάρκα ἡ σπουδὴ κενοῦται. Καὶ τί λέγω τὴν ψυχήν; Καὶ γὰρ αὐτῇ τῇ σαρκὶ τἀναντία συμβαίνει ἅπαντα, ὧν ἐσπουδάκατε. Σκόπει δέ. Βούλει καλὴ φαίνεσθαι; Τοῦτό σε ἄμορφον δείκνυσι. Βούλει ἀρέσαι τῷ ἀνδρί; Τοῦτο αὐτὸν μᾶλλον λυπεῖ: καὶ οὐκ αὐτὸν μόνον, ἀλλὰ καὶ τοὺς ἔξω κατηγόρους παρασκευάζει γενέσθαι. Βούλει νέα φαίνεσθαι; Τοῦτό σε ταχέως εἰς γῆρας ἄξει. Βούλει καλλωπίζεσθαι; Τοῦτό σε αἰσχύνεσθαι ποιεῖ. Ἡ γὰρ τοιαύτη οὐχὶ τὰς ὁμοτίμους μόνον, ἀλλὰ καὶ τῶν θεραπαινίδων τὰς συνειδυίας καὶ τῶν οἰκετῶν τοὺς ἐπισταμένους αἰσχύνεται: καὶ πρό γε πάντων ἑαυτήν. Ἀλλὰ τί δεῖ λέγειν ταῦτα; Τὸ γὰρ πάντων χαλεπώτερον παρῆκα νῦν, ὅτι τῷ Θεῷ προσκρούεις, ὅτι σωφροσύνην ὑπορύττεις, ὅτι ζηλοτυπίας ἀνάπτεις φλόγα, ὅτι τὰς ἐπὶ τοῦ στέγους ζηλοῖς πορνευομένας γυναῖκας. Ταῦτ' οὖν ἅπαντα λογισάμεναι, καταγελάσατε τῆς σατανικῆς πομπῆς καὶ τῆς διαβολικῆς τέχνης, καὶ τὸν κόσμον τοῦτον ἀφεῖσαι, μᾶλλον δὲ τὴν ἀκοσμίαν, τὸ κάλλος ἐκεῖνο κατασκευάσατε ἐν ταῖς ἑαυτῶν ψυχαῖς, ὃ καὶ ἀγγέλοις ἐπέραστον, καὶ Θεῷ ποθεινὸν, καὶ τοῖς συνοικοῦσιν ἡδὺ, ἵνα καὶ τῆς παρούσης καὶ τῆς μελλούσης ἐπιτύχητε δόξης: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.