ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ ΤΑ ΕΥΡΙΣΚΟΜΕΝΑ ΠΑΝΤΑ. ΥΠΟΜΝΗΜΑ ΕΙΣ ΤΟΝ ΑΓΙΟΝ ΜΑΤΘΑΙΟΝ ΤΟΝ ΕΥΑΓΓΕΛΙΣ

 ΟΜΙΛΙΑ Βʹ. Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαυῒδ, υἱοῦ Ἀβραάμ. αʹ. Ἆρα μέμνησθε τῆς παραγγελίας, ἣν πρώην ἐποιησάμεθα πρὸς ὑμᾶς, παρακαλοῦντες μετ

 ΟΜΙΛΙΑ Γʹ. Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαυῒδ, υἱοῦ Ἀβραάμ. αʹ. Ἰδοὺ τρίτη διάλεξις, καὶ τὰ ἐν προοιμίοις οὐδέπω διελυσάμεθα. Οὐκ ἄρα μάτην ἔλε

 ΟΜΙΛΙΑ Δʹ. Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυῒδ, γενεαὶ δεκατέσσαρες: καὶ ἀπὸ Δαυῒδ ἕως τῆς μετοικεσίας Βαβυλῶνος, γενεαὶ δεκατέσσαρες: καὶ ἀπὸ τῆ

 ΟΜΙΛΙΑ Εʹ. Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου διὰ τοῦ προφήτου λέγοντος: «Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱὸν, κα

 ΟΜΙΛΙΑ Ϛʹ. Τοῦ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰου δαίας ἐν ἡμέραις Ἡρώδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱερο σόλυμα, λέγοντε

 ΟΜΙΛΙΑ Ζʹ. Καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμ ματεῖς τοῦ λαοῦ, ἐπυνθάνετο παρ' αὐτῶν, ποῦ ὁ Χριστὸς γεννᾶται. Οἱ δὲ εἶπον αὐτῷ: Ἐν Βηθλεὲμ τ

 ΟΜΙΛΙΑ Ηʹ. Καὶ εἰσελθόντες εἰς τὴν οἰκίαν, εἶδον τὸ παι δίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ: καὶ πε σόντες προσεκύνησαν αὐτῷ: καὶ ἀνοίξαντες τοὺς θησαυρ

 ΟΜΙΛΙΑ Θʹ. Τότε ἰδὼν Ἡρώδης ὅτι ἐνεπαίχθη ὑπὸ τῶν μά γων, ἐθυμώθη λίαν: καὶ ἀποστείλας ἀνεῖλε πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ, καὶ ἐν πᾶσι τοῖς ὁρί

 ΟΜΙΛΙΑ Ιʹ. Ἐν ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ Βαπτιστὴς, κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰου δαίας, καὶ λέγων: Μετανοεῖτε: ἤγγικε γὰρ ἡ βασιλεία

 ΟΜΙΛΙΑ ΙΑʹ. Ἰδὼν δὲ πολλοὺς τῶν Σαδδουκαίων καὶ Φαρι σαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ, εἶπεν αὐτοῖς: Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖ

 ΟΜΙΛΙΑ ΙΒʹ. Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας εἰς τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην, τοῦ βα πτισθῆναι ὑπ' αὐτοῦ. αʹ. Μετὰ τῶν δούλων ὁ Δεσπότης,

 ΟΜΙΛΙΑ ΙΓʹ. Τότε ἀνήχθη ὁ Ἰησοῦς εἰς τὴν ἔρημον ὑπὸ τοῦ Πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. αʹ. Τότε: πότε Μετὰ τὴν τοῦ Πνεύματος κάθοδον, μετὰ

 ΟΜΙΛΙΑ ΙΔʹ. Ἀκούσας δὲ ὁ Ἰησοῦς, ὅτι Ἰωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Γαλιλαίαν. αʹ. Τίνος ἕνεκεν ἀναχωρεῖ Πάλιν παιδεύων ἡμᾶς, μὴ ὁμόσε χωρεῖν τ

 ΟΜΙΛΙΑ ΙΕʹ. Ἰδὼν δὲ ὁ Ἰησοῦς τοὺς ὄχλους, ἀνέβη εἰς τὸ ὄρος: καὶ καθίσαντος αὐτοῦ, προσῆλθον αὐτῷ οἱ μα θηταὶ αὐτοῦ. Καὶ ἀνοίξας τὸ στόμα αὐτοῦ, ἐδί δ

 ΟΜΙΛΙΑ ΙϚʹ. Μὴ νομίσητε, ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας. αʹ. Τίς γὰρ τοῦτο ὑπώπτευσεν ἢ τίς ἐνεκάλεσεν ἵνα πρὸς τοῦτο ποιήσηται τὴν ἀπά

 ΟΜΙΛΙΑ ΙΖʹ. Ἠκούσατε ὅτι ἐῤῥέθη τοῖς ἀρχαίοις: Οὐ μοιχεύσεις. Ἐγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς ὁ ἐμβλέπων γυναικὶ πρὸς τὸ ἐπιθυμῆσαι αὐτὴν, ἤδη ἐμοίχευσεν αὐ

 ΟΜΙΛΙΑ ΙΗʹ. Ἠκούσατε ὅτι ἐῤῥέθη Ὀφθαλμὸν ἀντὶ ὀφθαλ μοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος. Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ: ἀλλ' ὅστις σε ῥαπίσει εἰς

 ΟΜΙΛΙΑ ΙΘʹ. Προσέχετε τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων, πρὸς τὸ θεαθῆναι αὐτοῖς. αʹ. Τὸ τυραννικώτερον πάντων λοιπὸν ἐξορίζει πάθ

 ΟΜΙΛΙΑ Κʹ. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὥσπερ οἱ ὑπο κριταὶ, σκυθρωποί. Ἀφανίζουσι γὰρ τὰ πρόσ ωπα αὐτῶν, ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες. αʹ.

 ΟΜΙΛΙΑ ΚΑʹ. Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν: ἢ γὰρ τὸν ἔνα μισήσει, καὶ τὸν ἕτερον ἀγαπήσει: ἢ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου καταφρονήσει. αʹ.

 ΟΜΙΛΙΑ ΚΒʹ. Καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνει: οὐ κοπιᾷ, οὐδὲ νήθει: λέγω δὲ ὑμῖν, ὅτι οὐδὲ Σολο μῶν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν

 ΟΜΙΛΙΑ ΚΓʹ. Μὴ κρίνετε, ἵνα μὴ κριθῆτε. αʹ. Τί οὖν οὐ χρὴ τοῖς ἁμαρτάνουσιν ἐγκαλεῖν Καὶ γὰρ ὁ Παῦλος τὸ αὐτὸ τοῦτό φησι: μᾶλλον δὲ κἀκεῖ ὁ Χριστὸς

 ΟΜΙΛΙΑ ΚΔʹ. Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέ λημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. αʹ.

 ΟΜΙΛΙΑ ΚΕʹ. Καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τού τους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ. αʹ. Καὶ μὴν ἀκόλουθον ἦν ἀλγεῖν αὐτοὺς

 ΟΜΙΛΙΑ ΚϚʹ. Εἰσελθόντι δὲ αὐτῷ εἰς Καπερναοὺμ, προσῆλθεν αὐτῷ ἑκατόνταρχος, παρακαλῶν αὐτὸν, καὶ λέ γων: «Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλ

 ΟΜΙΛΙΑ ΚΖʹ. Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν Πέτρου, εἶδε τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσ σουσαν: καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴ

 ΟΜΙΛΙΑ ΚΗʹ. Ἐμβάντι δὲ αὐτῷ εἰς τὸ πλοῖον, ἠκολούθησαν οἱ μαθηταὶ αὐτοῦ. Καὶ ἰδοὺ χειμὼν μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τ

 ΟΜΙΛΙΑ ΚΘʹ. Καὶ ἐμβὰς εἰς τὸ πλοῖον διεπέρασε, καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν. Καὶ ἰδοὺ προσήνεγκαν αὐ τῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. Καὶ ἰδὼν ὁ

 ΟΜΙΛΙΑ Λʹ. Καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν, εἶδεν ἄνθρωπον ἐπὶ τὸ τελώνιον καθήμενον, Ματθαῖον λεγόμενον: καὶ λέγει αὐτῷ: «Ἀκολούθει μοι.» αʹ. Ποιήσας γὰ

 ΟΜΙΛΙΑ ΛΑʹ. Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς, ἰδοὺ ἄρχων εἰσ ελθὼν προσεκύνει αὐτὸν λέγων: Ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν: ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου

 ΟΜΙΛΙΑ ΛΒʹ. Καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν δύο τυφλοὶ κράζοντες, καὶ λέγοντες: Ἐλέησον ἡμᾶς, υἱὲ Δαυΐδ. Καὶ ἐλθόντος αὐτοῦ εἰς τὴν οἰκίαν,

 ΟΜΙΛΙΑ ΛΓʹ. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων. Γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις, καὶ ἀκέραιοι ὡς αἱ περιστεραί. αʹ. Ἐπειδὴ περὶ τῆς ἀνα

 ΟΜΙΛΙΑ ΛΔʹ. Ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύ γετε εἰς τὴν ἑτέραν. Ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰσραὴλ, ἕως ἂν ἔλθῃ ὁ

 ΟΜΙΛΙΑ ΛΕʹ. Μὴ νομίσητε, ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν: οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. αʹ. Πάλιν τὰ φορτικώτερα τίθησι καὶ μετὰ πολλῆ

 ΟΜΙΛΙΑ ΛϚʹ. Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν. αʹ. Ἐπ

 ΟΜΙΛΙΑ ΛΖʹ. Τούτων δὲ πορευομένων, ἤρξατο ὁ Ἰησοῦς λέγειν τοῖς ὄχλοις περὶ Ἰωάννου: Τί ἐξήλθετε εἰς τὴν ἔρημον θεάσασθαι κάλαμον ὑπὸ ἀνέμου σαλευό με

 ΟΜΙΛΙΑ ΛΗʹ. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν: Ἐξομολογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ σ

 ΟΜΙΛΙΑ ΛΘʹ. Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάβ βασι διὰ τῶν σπορίμων: οἱ δὲ μαθηταὶ αὐτοῦ ἐπεί νασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίε

 ΟΜΙΛΙΑ Μʹ. Καὶ μεταβὰς ἐκεῖθεν, ἦλθεν εἰς τὴν συναγω γὴν αὐτῶν: καὶ ἰδοὺ ἄνθρωπος τὴν χεῖρα ἔχων ξηράν. αʹ. Πάλιν ἐν σαββάτῳ θεραπεύει, ὑπὲρ τῶν παρὰ

 ΟΜΙΛΙΑ ΜΑʹ. Εἰδὼς δὲ ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς: Πᾶσα βασιλεία μερισθεῖσα καθ' ἑαυ τῆς, ἐρημωθήσεται: καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσ

 ΟΜΙΛΙΑ ΜΒʹ. Ἢ ποιήσατε τὸ δένδρον καλὸν, καὶ τὸν καρπὸν αὐ τοῦ καλόν: ἢ ποιήσατε τὸ δένδρον σαπρὸν, καὶ τὸν καρπὸν αὐτοῦ σαπρόν: ἐκ γὰρ τοῦ καρποῦ τὸ

 ΟΜΙΛΙΑ ΜΓʹ. Τότε ἀπεκρίθησαν αὐτῷ τινες τῶν γραμματέων καὶ Φαρισαίων, λέγοντες: «Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν.» Ὁ δὲ ἀποκριθεὶς εἶπε: «Γεν

 ΟΜΙΛΙΑ ΜΔʹ. Ἔτι δὲ αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδοὺ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ εἱστήκεισαν ἔξω, ζη τοῦντες αὐτῷ λαλῆσαι. Εἶπε δέ τις αὐτῷ: «Ἰδοὺ ἡ

 ΟΜΙΛΙΑ ΜΕʹ. Καὶ προσελθόντες οἱ μαθηταὶ εἶπον αὐτῷ: Διατί ἐν παραβολαῖς λαλεῖς αὐτοῖς Ὁ δὲ ἀπο κριθεὶς εἶπεν αὐτοῖς: Ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστή

 ΟΜΙΛΙΑ ΜϚʹ. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς, λέγων: Ὡμοι ώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείροντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. Ἐν δὲ τῷ καθεύ δ

 ΟΜΙΛΙΑ ΜΖʹ. Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς: ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λ

 ΟΜΙΛΙΑ ΜΗʹ. Καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν. αʹ. Τίνος ἕνεκεν εἶπε, ταύτας Ἐπειδὴ καὶ ἄλλας ἔμελλεν ἐρεῖν. Τ

 ΟΜΙΛΙΑ ΜΘʹ. Ἀκούσας δὲ ὁ Ἰησοῦς, ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατ' ἰδίαν: καὶ ἀκού σαντες οἱ ὄχλοι, ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ πασῶν τῶ

 ΟΜΙΛΙΑ Νʹ. Καὶ ἀπολύσας τοὺς ὄχλους, ἀνέβη εἰς τὸ ὄρος κατ' ἰδίαν προσεύξασθαι. Ὀψίας δὲ γενομένης, μόνος ἦν ἐκεῖ. Τὸ δὲ πλοῖον ἤδη μέσον τῆς θαλάσσης

 ΟΜΙΛΙΑ ΝΑʹ. Τότε προσέρχονται τῷ Ἰησοῦ οἱ ἀπὸ Ἱεροσολύμων γραμματεῖς καὶ Φαρισαῖοι, λέγοντες: «Διατί οἱ μαθηταί σου,» κ. τ. ἑ. αʹ. Τότε: πότε Ὅτε τὰ

 ΟΜΙΛΙΑ ΝΒʹ. Καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς, ἀνεχώρησεν εἰς τὰ μέρη Τύρου καὶ Σιδῶνος. Καὶ ἰδοὺ γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα, ἔκραξεν αὐ

 ΟΜΙΛΙΑ ΝΓʹ. Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐ τοῦ, εἶπε: «Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσί μοι, καὶ οὐκ ἔχουσι

 ΟΜΙΛΙΑ ΝΔʹ. Ἐξελθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου, ἠρώτα τοὺς μαθητὰς αὐτοῦ, λέγων: Τίνα με λέγουσιν οἷ ἄνθρωποι εἶναι, τὸν Υἱὸν τοῦ

 ΟΜΙΛΙΑ ΝΕʹ. Τότε ὁ Ἰησοῦς εἶπε τοῖς μαθηταῖς αὐτοῦ: Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μο

 ΟΜΙΛΙΑ ΝϚʹ. Ἀμὴν, ἀμὴν λέγω ὑμῖν: εἰσί τινες τῶν ὧδε ἑστώτων. οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασι

 ΟΜΙΛΙΑ ΝΖʹ. Καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες: Τί οὖν οἱ γραμματεῖς λέγουσιν, ὅτι Ἠλίαν δεῖ ἐλ θεῖν πρῶτον αʹ. Οὐκ ἄρα ἀπὸ τῶν Γραφῶν το

 ΟΜΙΛΙΑ ΝΗʹ. Ἀναστρεφομένων δὲ αὐτῶν ἐν τῇ Γαλιλαίᾳ, εἶπεν αὐτοῖς ὁ Ἰησοῦς: Μέλλει ὁ Υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτε νοῦ

 ΟΜΙΛΙΑ ΝΘʹ. Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων! Ἀνάγκη γάρ ἐστιν ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώ πῳ ἐκείνῳ, δι' οὗ τὰ σκάνδαλα ἔρχεται! αʹ. Καὶ εἰ

 ΟΜΙΛΙΑ Ξʹ. Ἐὰν ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου. αʹ. Ἐπειδὴ γὰρ

 ΟΜΙΛΙΑ ΞΑʹ. Τότε προσελθὼν αὐτῷ ὁ Πέτρος εἶπε: Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου, καὶ ἀφήσω αὐτῷ ἕως ἑπτάκις Λέγει αὐτῷ ὁ Ἰησοῦς, Οὐ λέ

 ΟΜΙΛΙΑ ΞΒʹ. Καὶ ἐγένετο, ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ τῆς Γαλιλαίας, καὶ ἦλθεν ἐπὶ τὰ ὅρια τῆς Ἰουδαίας πέραν τοῦ Ἰορδάνου.

 ΟΜΙΛΙΑ ΞΓʹ. Καὶ ἰδοὺ εἷς προσελθὼν εἶπεν αὐτῷ: Διδάσκαλε ἀγαθὲ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω αʹ. Τινὲς μὲν διαβάλλουσι τὸν νεανίσκον τοῦτον, ὡ

 ΟΜΙΛΙΑ ΞΔʹ. Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ: Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι: τί ἄρα ἔσται ἡμῖν αʹ. Ποῖα πάντα, ὦ μακάριε Πέτρε

 ΟΜΙΛΙΑ ΞΕʹ. Καὶ ἀναβαίνων εἰς Ἱεροσόλυμα ὁ Ἰησοῦς, παρέλαβε τοὺς δώδεκα μαθητὰς κατ' ἰδίαν ἐν τῇ ὁδῷ, καὶ εἶπεν αὐτοῖς: Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμ

 ΟΜΙΛΙΑ ΞϚʹ. Καὶ ἐκπορευομένων αὐτῶν ἀπὸ Ἱεριχὼ, ἠκολούθη σαν αὐτῷ ὄχλοι πολλοί. Καὶ ἰδοὺ δύο τυ φλοὶ καθήμενοι παρὰ τὴν ὁδὸν, ἀκούσαντες ὅτι Ἰησοῦς πα

 ΟΜΙΛΙΑ ΞΖʹ. Καὶ εἰσελθὼν ὁ Ἰησοῦς εἰς τὸ ἱερὸν, ἐξέβαλε πάν τας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατ έστρεψ

 ΟΜΙΛΙΑ ΞΗʹ. Ἄλλην παραβολὴν ἀκούσατε. Ἄνθρωπός τις ἦν οἰκοδεσπότης, ὅστις ἐφύτευσεν ἀμπελῶνα, καὶ φραγμὸν αὐτῷ περιέθηκε, καὶ ὤρυξε ληνὸν, καὶ ᾠκοδόμη

 ΟΜΙΛΙΑ ΞΘʹ. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπε πάλιν ἐν παραβο λαῖς: Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησε γάμους τῷ υἱῷ αὐτοῦ. Καὶ

 ΟΜΙΛΙΑ Οʹ. Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον, ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. αʹ. Τότε, πότε Ὅτε μάλιστα κατανυγῆναι ἔδει, ὅτε ἐκπλαγῆ

 ΟΜΙΛΙΑ ΟΑʹ. Οἱ δὲ Φαρισαῖοι ἀκούσαντες, ὅτι ἐφίμωσε τοὺς Σαδ δουκαίους, συνήχθησαν ἐπὶ τὸ αὐτό: καὶ ἐπηρώ τησεν εἷς ἐξ αὐτῶν νομικὸς, πειράζων αὐτὸν,

 ΟΜΙΛΙΑ ΔΒʹ. Τότε ὁ Ἰησοῦς ἐλάλησε τοῖς ὄχλοις καὶ τοῖς μαθη ταῖς αὐτοῦ, λέγων: Ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι. Πάντα

 ΟΜΙΛΙΑ ΟΓʹ. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι κατεσθίετε τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχόμενοι: διὰ τοῦτο λήψεσθε π

 ΟΜΙΛΙΑ ΟΔʹ. Οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προ φητῶν, καὶ κοσμεῖτε τὰ μνήματα αὐτῶν, καὶ λέγετε: Εἰ ἦμεν ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν,

 ΟΜΙΛΙΑ ΟΕʹ. Καὶ ἐξελθὼν ὁ Ἰησοῦς ἀπὸ τοῦ ἱεροῦ, ἐπορεύετο. Καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ, ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ. Ὁ δὲ ἀποκριθεὶς εἶπ

 ΟΜΙΛΙΑ ΟϚʹ. Τότε οἱ ἐν τῇ Ἰουδαίᾳ, φευγέτωσαν εἰς τὰ ὄρη καὶ ὁ ἐπὶ τοῦ δώματος, μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ: καὶ ὁ ἐν τῷ ἀγρῷ αὐτοῦ, μὴ ἐπ

 ΟΜΙΛΙΑ ΟΖʹ. Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν. Ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλὸς, καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος. Οὕτω καὶ

 ΟΜΙΛΙΑ ΟΗʹ. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας αὐτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ νυμφίου. Πέντε δὲ

 ΟΜΙΛΙΑ ΟΘʹ. Ὅταν δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ, καὶ πάντες οἱ ἅγιοι ἄγγελοι μετ' αὐτοῦ, τότε καθίσει, φησὶν, ἐπὶ θρόνου δόξη

 ΟΜΙΛΙΑ Πʹ. Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ, ἐν οἰκίᾳ Σίμω νος τοῦ λεπροῦ, προσῆλθεν αὐτῷ γυνὴ, ἀλάβα στρον μύρου ἔχουσα βαρυτίμου, καὶ ἐξέχεεν ἐπὶ τ

 ΟΜΙΛΙΑ ΠΑʹ. Τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες, Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα Ὁ δὲ εἶπεν: Ὑπάγετε εἰς τὴν πόλ

 ΟΜΙΛΙΑ ΠΒʹ. Ἐσθιόντων δὲ αὐτῶν, λαβὼν ὁ Ἰησοῦς ἄρτον, καὶ εὐχαριστήσας, ἔκλασε, καὶ ἔδωκε τοῖς μαθηταῖς, καὶ εἶπε: Λάβετε, φάγετε: τοῦτό ἐστι τὸ σῶμά

 ΟΜΙΛΙΑ ΠΓʹ. Τότε ἔρχεται μετ' αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανῆ, καὶ λέγει τοῖς μαθηταῖς: Καθίσατε αὐτοῦ, ἕως ἂν ἀπελθὼν προσεύξωμαι ἐκεῖ.

 ΟΜΙΛΙΑ ΠΔʹ. Καὶ ἰδοὺ εἷς τῶν μετὰ Ἰησοῦ, ἐκτείνας τὴν χεῖρα αὐτοῦ, ἀπέσπασε τὴν μάχαιραν αὐτοῦ, καὶ πατά ξας τὸν δοῦλον τοῦ ἀρχιερέως, ἀφεῖλεν αὐτοῦ τ

 ΟΜΙΛΙΑ ΠΕʹ. Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ, καὶ ἐκολά φισαν αὐτόν: οἱ δὲ ἐῤῥάπισαν, λέγοντες: Προ φήτευσον ἡμῖν, Χριστὲ, τίς ἐστιν ὁ παίσας σε

 ΟΜΙΛΙΑ ΠϚʹ. Ὁ δὲ Ἰησοῦς ἔστη ἔμπροσθεν τοῦ ἡγεμόνος: καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν, λέγων: Σὺ εἶ ὁ βα σιλεὺς τῶν Ἰουδαίων Ὁ δὲ Ἰησοῦς ἔφη: Σὺ λέγεις.

 ΟΜΙΛΙΑ ΠΖʹ. Τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον, συνήγαγον ἐπ' αὐτὸν ὅλην τὴν σπεῖραν: καὶ ἐκδύσαντες αὐτὸν, περ

 ΟΜΙΛΙΑ ΠΗʹ. Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. Περὶ δὲ τὴν ἐνάτην ὥραν ἔκραξεν ὁ Ἰησοῦς φωνῇ μεγάλῃ, καὶ εἶπεν: Ἠλὶ,

 ΟΜΙΛΙΑ ΠΘʹ. Τῇ δὲ ἐπαύριον, ἥτις ἐστὶ μετὰ τὴν παρασκευὴν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πιλάτον, λέγοντες: Κύριε, ἐμνήσθημεν ὅτι ἐκεῖ

 ΟΜΙΛΙΑ Ϟʹ. Πορευομένων δὲ αὐτῶν, ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν, ἀνήγγειλαν τοῖς ἀρχιερ εῦσιν ἅπαντα τὰ γενόμενα. Καὶ συναχθέντες με

Homily LXXIII.

Matt. XXIII. 14.

“Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretense make long prayers: therefore ye shall receive greater damnation.”2672   [This verse is omitted in the best authorities, and its position varies in the later mss. and versions which give it. In this Homily it is placed before our verse 23. It is well attested in Mark xii. 40, and Luke xx. 47.—R.]

After this, next He derides them for gluttony: and the grievous thing was, that not from rich men’s goods, but from the poor they indulged their own belly, and aggravated their poverty, which they should have relieved. For neither did they merely eat, but devoured.

Moreover also the manner of their overreaching was yet more grievous, “for a pretense making long prayers.”

For every one is worthy of vengeance who doeth any evil thing; but he that is deriving even the reason for so doing from godliness, and is using this cloke for his wickedness, is justly liable to a far more grievous punishment. And wherefore did He not depose them? Because the time suffered it not as yet. So therefore He lets them alone for a time, but by His sayings, He secures that the people be not deceived, lest, through the dignity of those men, they be drawn on to the same emulation.

For as He had said, “Whatsoever they bid you do, that do;” He shows how many things they do amiss, lest from thence He should be supposed amongst the unwise to commit all to them.

“Woe unto you, for ye shut up the kingdom against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in.”2673   Matt. xxiii. 13. [See note 1. “Of heaven” is omitted here, but in none of our New Testament authorities.—R.] But if to profit no one be a charge against a man, even to hurt and hinder, what plea hath that? But what means, “them that are entering in?” Them that are fit for it. For when they were to lay injunctions on others, they used to make the burdens intolerable, but when they themselves were to do any of the things required, on the contrary, so far from doing anything, they went much beyond this in wickedness, they even used to corrupt others. These are they that are called pests,2674   λοιμο.who make their employment the ruin of others, standing right contrary to teachers. For if it be the part of a teacher to save that which is perishing, to destroy that which is on the point of being saved is that of a destroyer.

After this, again another charge: “Ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves;”2675   Matt. xxiii. 15. [R.V., “a son of hell,” with the margin, “Greek, Gehenna.”]that is, not even the fact that hardly ye have taken him, and with endless toils, induces you to be sparing towards him, although of the things we have hardly acquired, we are more sparing, but you not even this renders more gentle.

Here He lays to their charge two things; one, that they are unprofitable for the salvation of the many, and need much toil in order to win over even one; another, that they were remiss in the preservation of him whom they had gained, or rather that they were not only careless, but even traitors, by their wickedness in their life corrupting him, and making him worse. For when the disciple sees his teachers to be such as these, he becomes worse than they. For he stops not at his teacher’s wickedness; but as when his teacher is virtuous, he imitates him, so when he is bad, he even goes beyond him, by reason of our proneness to what is evil.

And He calls him “a child of hell,” that is, a very hell. And He said “twofold more than you,” that He might both alarm those, and make these feel the more severely, because they are teachers of wickedness. And not this only, but because they labor to instill into their disciples a greater wickedness, hardening them to a much greater depravity than they have, and this is above all a mark of a depraved soul.

Then He derides them for folly also, because they bade them disregard the greater commandments. And yet before He had said the opposite, that “they bind heavy burdens, and grievous to be borne.” But these things too they did again and were doing everything for the corruption of those who were subject to them, in little things requiring strictness, and despising the great.

“For ye pay tithe,” He saith, “of mint and anise, and have omitted2676   [R.V., “have left undone.”]the weightier matters of the law, judgment, and mercy, and faith. These ought ye to have done, and not to leave the others undone.”2677   Matt. xxiii. 23. [R.V., “to have left the others undone.” “And cummin” is omitted.—R.]

Here then He naturally saith it, where it is tithe and almsgiving, for what doth it hurt to give alms? But not to keep the law; for neither doth it say thus. Therefore here indeed He saith, “These ought ye to have done;” but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so.

For where there is a plea of love to man, He passes it over lightly, for this very reason, and because it was not yet time expressly and plainly to revoke the things of the law. But where it is an observance of bodily purification, He overthrows it more plainly.

So, therefore, while with respect to alms He saith, “These ought ye to have done, and not to leave the others undone,” touching purifications He speaks not on this wise, but what? “Ye make clean,” He saith, “the outside of the cup and the platter, but within they are full of extortion, and injustice. Cleanse that which is within the cup, that the outside may be clean also.”2678   Matt. xxiii. 25, 26. [The minor textual variations appear in the above English rendering.] And He took it from a thing confessed and manifest, from a cup and platter.

2. Then, to show that there is no harm arising from despising bodily cleansings, but very great vengeance from not regarding the purifications of the soul, which is virtue, He called these “a gnat,” for they are small and nothing, but those other a camel, for they were beyond what men could bear. Wherefore also He saith, “Straining at the gnat, and swallowing the camel.”2679   [Matt. xxiii. 24. R.V., correctly, “strain out the gnat,” etc.] For indeed the one were enacted for the sake of the other, I mean of mercy and judgment; so that not even then did they profit being done alone. For whereas the little things were mentioned for the sake of the great, and after that these last were neglected, and labor was spent on those alone, nothing was gained even then by this. For the greater followed not the lesser, but the lesser were sure to follow these greater.

But these things He saith to show, that even before grace was come, these were not among the principal things, or amongst those upon which men should spend their labor, but the matters required were different. But if before the grace they were so, much more when high commandments had come, were these things unprofitable, and it was not meet to practise them at all.

In every case then is vice a grievous thing, but especially when it does not so much as think it needs amendment; and it is yet more grievous, when it thinks itself sufficient even to amend others; to express which Christ calls them “blind guides.” For if for a blind man not to think he needs a guide be extreme misery and wretchedness; when he wishes himself to guide others, see to what a gulf it leads.

But these things He said, by all intimating their mad desire of glory, and their exceeding frenzy concerning this pest. For this became a cause to them of all their evils, namely, that they did all things for display. This both led them away from the faith, and caused them to neglect what really is virtue, and induced them to busy themselves about bodily purifyings only, neglecting the purifications of the soul. So therefore to lead them into what really is virtue, and to the purifyings of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that comprise our life, these are what purify the soul, justice, love to man, truth; the one inclining us to pardon2680   [The Oxford edition has “candor,” probably a misprint, since the Greek term is συγγνμην.—R.]and not suffering us to be excessively severe and unforgiving to them that sin (for then shall we gain doubly, both becoming kind to man, and hence meeting also ourselves with much kindness from the God of all), and causing us both to sympathize with them that are despitefully entreated, and to assist them; the other not suffering them to be deceitful, and crafty.

But neither when He saith, “These ought ye to have done, and not to leave the others undone,” doth He say it as introducing a legal observance; away with the thought;2681   [The clause, “for this we showed before,” is omitted by the translator.—R.]neither with regard to the platter and the cup, when He said, “Cleanse that which is within the cup and platter, that the outside of them may be clean also,” doth He bring us unto the old regard for little things, but on the contrary indeed, He doth all things to show it to be superfluous. For He said not, Cleanse the outside of them also, but that which is within, and the outside is sure to follow.

And besides, neither is it concerning a cup and platter he is speaking, but of soul and body, by the outside meaning the body, by the inside the soul. But if with regard to the platter there be need of that which is within much more with regard to thee.

But ye do the contrary, saith He, observing things trifling and external, ye neglect what are great and inward: whence very great mischief arises, for that thinking ye have duly performed all, ye despise the other things; and despising them, ye do not so much as strive or attempt to perform them.

After this, He again derides them for vainglory, calling them “whited sepulchers,”2682   Matt. xxiii. 27.and unto all adding, “ye hypocrites;” which thing is the cause of all their evils, and the origin of their ruin. And He did not merely call them whited sepulchers, but said, that they were full of uncleanness and hypocrisy. And these things He spake, indicating the cause wherefore they did not believe, because they were full of hypocrisy and iniquity.

But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, “but their throat an open sepulchre.”2683   Ps. v. 9.

Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a care for outward purifications, but of those in the soul not so much as one. But if indeed any one should tear open each man’s conscience, many worms and much corruption would he find, and an ill savor beyond utterance; unreasonable and wicked lusts I mean, which are more unclean than worms.

3. But that “they” should be such persons is not “so” dreadful a thing (although it be dreadful), but that “you,” that have been counted worthy to become temples of God, should of a sudden have become sepulchers, having as much ill savor, this is extreme wretchedness. He in whom Christ dwells, and the Holy Spirit hath worked, and such great mysteries, that this man should be a sepulchre, what wretchedness is this? What mournings and lamentations doth this call for, when the members of Christ have become a tomb of uncleanness? Consider how thou wast born, of what things thou hast been counted worthy, what manner of garment thou hast received, how thou wast built a temple without a breach! how fair! not adorned with gold, neither with pearls, but with the spirit that is more precious than these.

Consider that no sepulchre is made in a city, so then neither shalt thou be able to appear in the city above. For if here this is forbidden, much more there. Or rather even here thou art an object of scorn to all, bearing about a dead soul, and not to be scorned only, but also to be shunned. For tell me, if any one were to go round, bearing about a dead body, would not all have rushed away? would not all have fled? Think this now likewise. For thou goest about, bearing a spectacle far more grievous than this, a soul deadened by sins, a soul paralyzed.

Who now will pity such a one? For when thou dost not pity thine own soul, how shall another pity him that is so cruel, such an enemy to himself?2684   [πολμιον ντα αυτ κα χθρν.] If any one, where thou didst sleep and eat, had buried a dead body, what wouldest thou not have done? but thou art burying a dead soul, not where thou dinest, nor where thou sleepest, but in the members of Christ: and art thou not afraid lest a thousand lightnings and thunderbolts be hurled from above upon thine head?

And how dost thou even dare to set foot in the churches of God, and in holy temples, having within thee the savor of so much abomination? For if one bearing a dead body into the king’s courts and burying it would have suffered the utmost punishment, thou setting thy foot in the sacred courts, and filling the house with so much ill savor, consider what a punishment thou wilt undergo.

Imitate that harlot who anointed with ointment the feet of Christ, and filled the whole house with the odor, the opposite to which thou doest to His house! For what though thou be not sensible of the ill savor? For this most of all is the grievous part of the disease; wherefore also thou art incurably diseased, and more grievously than they that are maimed in their bodies, and become fetid. For that disease indeed is both felt by the sick and is without any blame, nay even is deserving of pity; but this of hatred and punishment.

Since then both in this respect it is more grievous, and from the sick not being sensi ble of it as he ought to be; come, give thyself to my words, that I may teach thee plainly the mischief of it.

But first listen to what thou sayest in the Psalm, “Let my prayer be set forth in Thy sight as incense.”2685   Ps. cxli. 2. When then not incense, but a stinking smoke arises from thee, and from thy deeds, what punishment dost thou not deserve to undergo?

What then is the stinking smoke? Many come in gazing about at the beauty of women; others curious about the blooming youth of boys. After this, dost thou not marvel, how bolts are not launched, and all things are not plucked up from their foundations? For worthy both of thunderbolts and hell are the things that are done; but God, who is long-suffering, and of great mercy, forbears awhile His wrath, calling thee to repentance and amendment.

What doest thou, O man? Art thou curiously looking after women’s beauty, and dost thou not shudder at thus doing despite unto the temple of God? Doth the church seem to thee a brothel, and less honorable than the market-place. For in a market-place indeed thou art afraid and ashamed to appear to be looking after any woman, but in God’s temple, when God Himself is discoursing unto thee, and threatening about these things, thou art committing whoredom and adultery at the very time in which thou art being told not to do this. And dost thou not shudder, nor stand amazed?

These things do the spectacles of wantonness teach you, the pest that is so hard to put down, the deleterious sorceries, the grievous snares of the thoughtless, the pleasurable destruction of the unchaste.

Therefore the prophet also blaming thee, said, “Thine eyes are not good, neither is thine heart.”2686   Jer. xxii. 17, LXX .

It were better for such men to be blind; it were better to be diseased, than to abuse thine eyes for these purposes.

It were meet indeed that ye had within you the wall to part you from the women; but since ye are not so minded, our fathers thought it necessary by these boards2687   σνισι.to wall you off; since I hear from the elder ones, that of old there were not so much as these partitions; “For in Christ Jesus there is neither male nor female.”2688   Gal. iii. 28. [The passage is inexactly cited, the form being altered to correspond with the previous part of the verse. Comp. R.V.—R.] And in the apostle’s time also both men and women were together. Because the men were men, and the women women, but now altogether the contrary; the women have urged themselves into the manners of courtezans, but the men are in no better state than frantic horses.

Heard ye not, that the men and women were gathered together in the upper room, and that congregation was worthy of the heavens? And very reasonably. For even women then practised much self-denial, and the men gravity and chastity. Hear, for instance, the seller of purple saying, “If ye have judged me to be faithful to the Lord, come in, and abide with me.”2689   Acts xvi. 15. [Two mss. have a reading more exactly agreeing with the New Testament text.—R.] Hear the women, who went about with the apostles, having taken unto themselves manly courage, Priscilla, Persis, and the rest; from whom our present women are as far removed as our men from their men.

4. For then indeed even travelling into far countries women brought not on themselves evil report; but now even though brought up in a chamber, they hardly escape this suspicion. But these things arise from their decking of themselves, and their luxury. Then the business of those women was to spread the word; but now to appear beauteous, and fair, and comely in countenance. This is glory to them, this salvation; but of lofty and great works they do not even dream.

What woman exerts herself to make her husband better? what man hath taken to himself this care to amend his wife? There is not one: but the woman’s whole study is upon the care of ornaments of gold, and raiment, and the other adornments of the person, and how to increase their substance; but the man’s both this, and others more than this, all however worldly.

Who, when about to marry, inquires about the disposition and nurture of the damsel? No one; but straightway about money, and possessions, and measures of property of various and different kinds; like as if he were about to buy something, or to settle some common contract.

Therefore they do even so call marriage. For I have heard many say, such a man has contracted with such a woman, that is, has married. And they offer insult to the gifts of God, and as though buying and selling, so do they marry, and are given in marriage.

And writings there are, requiring greater security than those about buying and selling. Learn how those of old married, and imitate them. How then did they marry? They inquired about ways of life, and morals, and virtue of the soul. Therefore they had no need of writings, nor of security by parch ment and ink; for the bride’s disposition sufficed them in the place of all.

I therefore entreat you likewise not to seek after wealth and affluence, but a good disposition, and gentleness. Seek for a pious and self-denying damsel, and these will be to thee better than countless treasures. If thou seek the things of God, these others will come also; but if thou pass by those, and hasten unto these, neither will these follow.

But such a man, one will say, became rich by his wife! Art thou not ashamed of bringing forward such examples? I had ten thousand times sooner become a poor man, as I have heard many say, than gain wealth from a wife. For what can be more unpleasing than that wealth? What more painful than the abundance? What more shameful than to be notorious from thence, and for it to be said by all, such a man became rich by a wife? For the domestic discomforts I pass by, all that must needs result from hence, the wife’s pride, the servility, the strifes, the reproaches of the servants. “The beggar,” “the ragged one,” “the base one, and sprung of base.” “Why, what had he when he came in?” “Do not all things belong to our mistress?” But thou dost not care at all about these sayings, for neither art thou a freeman. Since the parasites likewise hear worse things than these, and are not pained wherefore neither are these, but rather pride themselves in their disgrace; and when we tell them of these things, “Let me have,” saith one of them, “something pleasant and sweet, and let it choke me.” Alas! the devil, what proverbs hath he brought into the world, of power to overturn the whole life of such persons. See at least this self-same devilish and pernicious saying; of how much ruin it is full. For it means nothing else than these words, Have thou no regard to what is honorable; have thou no regard to what is just; let all those things be cast aside, seek one thing alone, pleasure. Though the thing stifle thee, let it be thy choice; though all that meet thee spurn thee, though they smear thy face with mire, though they drive thee away as a dog, bear all. And what else would swine say, if they had a voice? What else would filthy dogs? But perhaps not even they would have said such things, as the devil hath persuaded men to rave.

Wherefore I entreat you, being conscious of the senselessness of such words as these, to flee such proverbs, and to choose out those in the Scriptures that are contrary to them.

But what are these? “Go not,” it is said, “after thy lusts, and refrain thyself from thine appetites.”2690   Ecclus. xviii. 30. And, touching an harlot again, it is said in opposition to this proverb, “Give not heed to a bad woman: for honey droppeth from the lips of a woman that is an harlot, which, for a season, is luscious unto thy throat; but afterwards thou shalt find it more bitter than gall, and sharper than a two-edged sword.”2691   Prov. v. 2–4, LXX. Unto these last then let us listen, not unto those. For hence indeed spring our mean, hence our slavish thoughts, hence men become brutes, because in everything they will follow after pleasure according to this proverb, which, even without arguments of ours, is of itself ridiculous. For after one is choked, what is the gain of sweetness?

Cease, therefore, to set up such great absurdity, and to kindle hell and unquenchable fire; and let us look steadfastly (at length though late) as we ought, unto the things to come, having put away the film on our eyes, that we may both pass the present life honestly, and with much reverence and godly fear, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

ΟΜΙΛΙΑ ΟΓʹ. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταὶ, ὅτι κατεσθίετε τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχόμενοι: διὰ τοῦτο λήψεσθε πε ρισσότερον κρίμα. αʹ. Ἐντεῦθεν λοιπὸν εἰς γαστριμαργίαν αὐτοὺς κωμῳδεῖ: καὶ τὸ δεινὸν, ὅτι οὐκ ἀπὸ τῶν πλουτούντων, ἀλλ' ἀπὸ τῶν χηρῶν ἐγαστρίζοντο, καὶ τὴν ἐκείνων πενίαν ἐπέτριβον, ἢν διορθοῦσθαι ἔδει. Οὐδὲ γὰρ ἁπλῶς ἤσθιον, ἀλλὰ κατήσθιον. Εἶτα καὶ ὁ τρόπος τῆς καπηλείας χαλεπώτερος: Προφάσει μακρὰ προσευχόμενοι. Πᾶς μὲν γὰρ ἄξιος τιμωρίας ὁ κακόν τι ποιῶν: ὁ δὲ καὶ τὴν αἰτίαν ἀπὸ εὐλαβείας λαμβάνων, καὶ προσχήματι τούτῳ χρώμενος τῆς πονηρίας, πολλῷ χαλεπωτέρας ὑπεύθυνος κολάσεως. Καὶ τίνος ἕνεκεν οὐκ ἀπεχειροτόνησεν αὐτούς; Ὅτι ὁ καιρὸς οὐκ ἐπέτρεπεν οὐδέπω. Διὰ δὴ τοῦτο ἀφίησι μὲν αὐτοὺς τέως: διὰ δὲ ὧν λέγει, κατασκευάζει τὸ ἀνεξαπάτητον τῷ δήμῳ, ἵνα μὴ διὰ τὴν ἀξίαν αὐτῶν εἰς τὸν αὐτὸν ἕλκωνται ζῆλον. Ἐπειδὴ γὰρ εἶπεν, Ὅσα ἂν λέγωσιν ὑμῖν ποιεῖν, ποιεῖτε: δείκνυσιν ὅσα παραποιοῦσιν, ἵνα μὴ ἐξ ἐκείνου νομισθῇ παρὰ τοῖς ἀνοήτοις πάντα ἐπιτρέπειν αὐτοῖς. Οὐαὶ ὑμῖν, ὅτι κλείετε τὴν βασιλείαν ἔμπροσθεν τῶν ἀνθρώπων. Ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. Εἰ δὲ τὸ μηδένα ὠφελεῖν κατηγορία, τὸ καὶ βλάπτειν καὶ κωλύειν ποίαν ἔχει συγγνώμην; Τί δέ ἐστι, Τοὺς εἰσερχομένους; Τοὺς ἐπιτηδείους. Ὅτε μὲν γὰρ ἐπιτάξαι ἑτέροις ἔδει, ἀφόρητα ἐποίουν τὰ φορτία: ὅτε δὲ αὐτοὺς ποιῆσαί τι τῶν δεόντων, τὸ ἐναντίον, οὐ μόνον οὐδὲν ἐποίουν αὐτοὶ, ἀλλ' ὃ πολλῷ πλέον ἐστὶν εἰς κακίαν, καὶ ἑτέρους διέφθειρον. Οὗτοί εἰσιν οἱ λεγόμενοι λοιμοὶ, οἱ ἔργον τιθέμενοι τὴν ἑτέρων ἀπώλειαν, ἐκ διαμέτρου πρὸς τοὺς διδασκάλους ἑστῶτες. Εἰ γὰρ διδασκάλου τὸ σώζειν τὸν ἀπολλύμενον, τὸ ἀπολλύναι τὸν σώζεσθαι μέλλοντα, λυμεῶνος. Εἶτα πάλιν ἕτερον ἔγκλημα: Ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν, ποιῆσαι ἕνα προσήλυτον: καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν: τουτέστιν, οὐδὲ τὸ μόλις αὐτὸν σαγηνεῦσαι, καὶ μετὰ μυρίων πόνων, φείδεσθαι αὐτοῦ παρασκευάζει ὑμᾶς: καίτοιγε τῶν μόλις κτηθέντων φειδόμεθα μειζόνως: ὑμᾶς δὲ οὐδὲ τοῦτο ἐπιεικεστέρους ἐργάζεται. Ἐνταῦθα δύο αὐτοῖς ἐγκαλεῖ: ἓν μὲν, ὅτι ἄχρηστοι πρὸς σωτηρίαν τῶν πολλῶν, καὶ πολλοῦ δέονται τοῦ ἱδρῶτος, ὥστε κἂν ἕνα ἐφελκύσασθαι: ἕτερον δὲ, ὅτι ῥᾴθυμοι πρὸς τὴν φυλακὴν τοῦ κτηθέντος: μᾶλλον δὲ οὐ ῥᾴθυμοι μόνον, ἀλλὰ καὶ προδόται διὰ τῆς κατὰ τὸν βίον πονηρίας διαφθείροντες αὐτὸν καὶ χείρω ποιοῦντες. Ὅταν γὰρ τοὺς διδασκάλους ἴδῃ τοιούτους ὁ μαθητὴς, χείρων γίνεται. Οὐ γὰρ ἵσταται μέχρι τῆς τοῦ διδασκάλου κακίας: ἀλλ' ὅταν μὲν ἐνάρετος ᾖ, μιμεῖται: ὅταν δὲ φαῦλος, καὶ ὑπερβαίνει διὰ τὴν εὐκολίαν τὴν ἐπὶ τὸ χεῖρον. Υἱὸν δὲ γεέννης φησὶ, τουτέστιν, αὐτογέενναν. Εἶπε δὲ, Διπλότερον ὑμῶν ἵνα καὶ ἐκείνους φοβήσῃ, καὶ τούτων καθάψηται μειζόνως, ὅτι διδάσκαλοι πονηρίας εἰσί. Καὶ οὐ τοῦτο μόνον, ἀλλ' ὅτι καὶ πλείονα τοῖς μαθηταῖς ἐντιθέναι σπουδάζουσι τὴν κακίαν, ἐπιτρίβοντες αὐτοὺς ἐπὶ πολλῷ μείζονα φαυλότητα ἧς ἔχουσιν: ὅπερ μάλιστα ψυχῆς διεφθαρμένης ἐστίν. Εἶτα καὶ εἰς ἄνοιαν αὐτοὺς σκώπτει, ὅτι τῶν μειζόνων ἐντολῶν ἐκέλευον καταφρονεῖν. Καὶ μὴν τοὐναντίον ἔμπροσθεν ἔλεγεν, ὅτι Δεσμεύουσι φορτία βαρέα καὶ δυσβάστακτα. Ἀλλὰ καὶ ταῦτα ἐποίουν πάλιν, καὶ πάντα ἔπραττον εἰς τὴν τῶν ὑπηκόων διαφθορὰν, ἐν τοῖς μικροῖς ζητοῦντες τὴν ἀκρίβειαν, καὶ τῶν μεγάλων καταφρονοῦντες. Ἀποδεκατοῦτε γὰρ, φησὶ, τὸ ἡδύοσμον καὶ τὸ ἄνηθον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸν ἔλεον καὶ τὴν πίστιν. Ταῦτα ἔδει ποιῆσαι, κἀκεῖνα μὴ ἀφιέναι. Ἐνταῦθα μὲν οὖν εἰκότως φησὶν, ἔνθα δεκάτη ἐστὶ καὶ ἐλεημοσύνη: τί γὰρ βλάπτει τὸ ἐλεημοσύνην διδόναι; Ἀλλ' οὐχ ὡς νόμον τηροῦντας: οὐδὲ γὰρ αὐτὸς οὕτως φησί. Διὰ δὴ τοῦτο ἐνταῦθα μὲν λέγει: Ταῦτα ἔδει ποιῆσαι: ἔνθα δὲ περὶ καθαρῶν καὶ ἀκαθάρτων διαλέγεται, οὐκέτι τοῦτο προστίθησιν, ἀλλὰ διαιρεῖ, καὶ δείκνυσιν ἐξ ἀνάγκης τῇ ἔνδον καθαρότητι καὶ τὴν ἔξωθεν ἑπομένην: τοὐναντίον δὲ οὐκέτι. Ὅπου μὲν γὰρ φιλανθρωπίας λόγος ἦν, ἀδιαφόρως αὐτὸ παρατρέχει, διά τε τοῦτο αὐτὸ, καὶ ἐπειδὴ οὐδέπω καιρὸς ἦν διαῤῥήδην καὶ σαφῶς τὰ νομικὰ ἀνελεῖν: ἔνθα δὲ παρατήρησις σωματικῶν καθαρμῶν, σαφέστερον ἀνατρέπει. Διὰ δὴ τοῦτο ἐπὶ μὲν τῆς ἐλεημοσύνης φησί: Ταῦτα δὲ ἔδει ποιῆσαι, κἀκεῖνα μὴ ἀφιέναι: ἐπὶ δὲ τῶν καθαρσίων οὐχ οὕτως: ἀλλὰ τί; Καθαρίζετε, φησὶ, τὸ ἔξω τοῦ ποτηρίου καὶ τῆς παροψίδος: ἔσωθεν δὲ γέμει ἁρπαγῆς καὶ ἀδικίας. Καθάρισον τὸ ἐντὸς τοῦ ποτηρίου, ἵνα γένηται καὶ τὸ ἐκτὸς καθαρόν. Καὶ ἔλαβεν αὐτὸ ἀπὸ πράγματος ὡμολογημένου καὶ δήλου, ἀπὸ ποτηρίου καὶ παροψίδος. βʹ. Εἶτα δεικνὺς, ὅτι οὐδεμία βλάβη ἐκ τοῦ καταφρονεῖν τῶν σωματικῶν καθαρμῶν, μεγίστη δὲ τιμωρία ἐκ τοῦ μὴ φροντίζειν τῶν τῆς ψυχῆς καθαρσίων, ἅπερ ἐστὶν ἀρετὴ, κώνωπα ἐκάλεσε ταῦτα, μικρὰ γὰρ ἦν καὶ οὐδέν: κάμηλον δὲ ἐκεῖνα, ἀφόρητα γὰρ ἦν. Διὸ καί φησι: Τὸν κώνωπα διυλίζοντες, καὶ τὴν κάμηλον καταπίνοντες. Καὶ γὰρ καὶ ἐκεῖνα διὰ ταῦτα νενομοθέτηται, διὰ τὸν ἔλεον καὶ τὴν κρίσιν: ὥστε οὐδὲ τότε ὠφέλει μόνα γινόμενα. Ὅτε γὰρ τὰ μικρὰ διὰ τὰ μεγάλα ἦν εἰρημένα, εἶτα ἐκεῖνα μὲν ἠμελεῖτο, ταῦτα δὲ ἐσπουδάζετο μόνα, οὐδὲν ἦν πλέον οὐδὲ τότε ἐντεῦθεν. Τούτοις μὲν γὰρ ἐκεῖνα οὐχ εἵπετο: ἐκεῖνα δὲ τούτοις πάντως. Ταῦτα δὲ λέγει, δεικνὺς ὅτι καὶ πρὶν ἢ τὴν χάριν παραγενέσθαι, οὐ τῶν προηγουμένων, οὐδὲ τῶν περισπουδάστων ταῦτα ἦν, ἀλλ' ἕτερα ἦν τὰ ζητούμενα. Εἰ δὲ πρὸ τῆς χάριτος τοιαῦτα ἦν, πολλῷ μᾶλλον ὑψηλῶν ἐλθόντων παραγγελμάτων ταῦτα ἀνόνητα, καὶ καθόλου μετιέναι αὐτὰ οὐκ ἐχρῆν. Πανταχοῦ μὲν οὖν κακία χαλεπόν: μάλιστα δὲ ὅταν μηδὲ νομίζῃ δεῖσθαι διορθώσεως: καὶ τὸ ἔτι χαλεπώτερον, ὅταν καὶ ἑτέρους ἀρκεῖν οἴηται διορθοῦν: ἅπερ δηλῶν ὁ Χριστὸς, ὁδηγοὺς αὐτοὺς καλεῖ τυφλούς. Εἰ γὰρ τὸ μὴ νομίζειν δεῖσθαι ὁδηγοῦ τυφλὸν, ἐσχάτη συμφορὰ καὶ ἀθλιότης: τὸ καὶ αὐτὸν ἐθέλειν ὁδηγεῖν ἑτέρους, ὅρα ἐπὶ πόσον ἄγει τὸ βάραθρον. Ταῦτα δὲ ἔλεγεν, αἰνιττόμενος διὰ πάντων τὴν δοξομανίαν αὐτῶν, καὶ τὴν σφοδρὰν περὶ τὸ νόσημα τοῦτο λύσσαν. Τοῦτο γὰρ αἴτιον πάντων τῶν κακῶν αὐτοῖς γέγονε, τὸ πρὸς ἐπίδειξιν πάντα ποιεῖν. Τοῦτο καὶ τῆς πίστεως αὐτοὺς ἀπήγαγε, καὶ τῆς ὄντως ἀρετῆς ἀμελεῖν παρεσκεύασε, καὶ περὶ καθάρσια ἀσχολεῖσθαι σωματικὰ μόνα ἔπειθε, τῶν τῆς ψυχῆς καθαρμῶν ἀμελοῦντας. Διὰ δὴ τοῦτο ἄγων αὐτοὺς εἰς τὴν ὄντως ἀρετὴν, καὶ τὰ καθάρσια τῆς ψυχῆς, ἐλέου καὶ κρίσεως καὶ πίστεως μέμνηται. Ταῦτα γὰρ τὰ συνέχοντα ἡμῶν τὴν ζωὴν, ταῦτα τὰ καθαίροντα τὴν ψυχὴν, δικαιοσύνη, φιλανθρωπία, ἀλήθεια: ἡ μὲν εἰς συγγνώμην ἡμᾶς ἄγουσα, καὶ μὴ ἀφιεῖσα χαλεποὺς μεθ' ὑπερβολῆς εἶναι τοῖς ἁμαρτάνουσι, καὶ ἀσυγγνώστους: (οὕτω γὰρ διπλῇ κερδανοῦμεν, φιλάνθρωποί τε γινόμενοι, καὶ φιλανθρωπίας ἐντεῦθεν πολλῆς καὶ αὐτοὶ παρὰ τοῦ τῶν ὅλων ἀπολαύοντες Θεοῦ:) καὶ παρασκευάζουσα συναλγεῖν τε τοῖς ἐπηρεαζομένοις καὶ ἀμύνειν αὐτοῖς: ἡ δὲ οὐκ ἐῶσα ἀπατεῶνας εἶναι καὶ ὑπούλους. Ἀλλ' οὔτε ὅταν λέγῃ, Ταῦτα ἔδει ποιῆσαι, κἀκεῖνα μὴ ἀφιέναι, ὡς νομικὴν παρατήρησιν εἰσάγων λέγει: ἄπαγε: τοῦτο γὰρ ἀπεδείξαμεν ἔμπροσθεν: οὔτε ἐπὶ τῆς παροψίδος καὶ τοῦ ποτηρίου εἰπὼν, Καθάρισον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵνα γένηται καὶ τὸ ἐκτὸς καθαρὸν, ἐπὶ τὴν παλαιὰν ἡμᾶς ἄγει μικρολογίαν: ἀλλὰ τοὐναντίον μὲν οὖν, ἅπαντα ποιεῖ δεικνὺς αὐτὴν περιττὴν οὖσαν. Οὐ γὰρ εἶπε, Καὶ τὸ ἔξωθεν καθαρίσατε, ἀλλὰ, Τὸ ἔνδον: καὶ πάντως ἕπεται τούτῳ ἐκεῖνο. Ἄλλως δὲ, οὐδὲ περὶ ποτηρίου καὶ παροψίδος λέγει, ἀλλὰ περὶ ψυχῆς καὶ σώματος διαλέγεται: τὸ μὲν ἔξω τὸ σῶμα καλῶν, τὸ δὲ ἔνδον τὴν ψυχήν. Εἰ δὲ ἐπὶ τῆς παροψίδος τοῦ ἔνδον χρεία, πολλῷ μᾶλλον ἐπὶ σοῦ. Ὑμεῖς δὲ τοὐναντίον ποιεῖτε, φησί: τὰ μικρὰ καὶ ἔξω φυλάττοντες, τῶν μεγάλων καὶ ἔνδον ἀμελεῖτε: ὅθεν μεγίστη γίνεται βλάβη, ὅτι νομίζοντες τὸ πᾶν κατωρθωκέναι, τῶν λοιπῶν καταφρονεῖτε: καταφρονοῦντες δὲ, οὐδὲ σπουδάζετε ἢ ἐπιχειρεῖτε αὐτὰ κατορθοῦν. Εἶτα πάλιν εἰς κενοδοξίαν αὐτοὺς σκώπτει, τάφους κεκονιαμένους καλῶν, καὶ πᾶσιν ἐπιλέγων, Ὑποκριταί: ὃ πάντων αἴτιόν ἐστι τῶν κακῶν, καὶ ἀπωλείας αὐτοῖς ὑπόθεσις. Οὐχ ἁπλῶς δὲ τάφους κεκονιαμένους ἐκάλεσεν, ἀλλὰ καὶ ἀκαθαρσίας γέμειν καὶ ὑποκρίσεως ἔφησε. Ταῦτα δὲ ἔλεγε, δεικνὺς τὴν αἰτίαν, δι' ἣν οὐκ ἐπίστευσαν, ὅτι μεστοὶ ἦσαν ὑποκρίσεως καὶ ἀνομίας. Ταῦτα δὲ οὐχ ὁ Χριστὸς μόνον, ἀλλὰ καὶ οἱ προφῆται συνεχῶς ἐγκαλοῦσιν, ὅτι ἁρπάζουσιν, ὅτι οὐ κρίνουσιν οἱ ἄρχοντες αὐτῶν κατὰ τὸν τοῦ δικαίου λόγον: καὶ πανταχοῦ εὕροις ἂν τὰς μὲν θυσίας ἐκβαλλομένας, ταῦτα δὲ ἐπιζητούμενα. Ὥστε οὐδὲν ξένον, οὐδὲ καινὸν, οὔτε τῆς νομοθεσίας, οὔτε τῆς κατηγορίας: ἀλλ' οὐδὲ τὸ τῆς εἰκόνος τοῦ τάφου. Μέμνηται γὰρ αὐτῆς ὁ προφήτης, οὐδὲ αὐτὸς ἁπλῶς τάφον καλέσας, ἀλλὰ Τάφον ἀνεῳγμένον τὸν λάρυγγα αὐτῶν. Τοιοῦτοι καὶ νῦν εἰσι πολλοὶ ἄνθρωποι, καλλωπιζόμενοι μὲν ἔξωθεν, πάσης δὲ ἀνομίας ἔνδον πεπληρωμένοι. Καὶ γὰρ καὶ νῦν τῶν μὲν ἔξωθεν καθαρμῶν πολὺς ὁ τρόπος, πολλὴ ἡ φροντίς: τῶν δὲ κατὰ ψυχὴν οὐδὲ εἷς. Ἀλλ' εἴγε τὸ ἑκάστου συνειδὸς ἀναῤῥήξειέ τις, πολλοὺς τοὺς σκώληκας καὶ τὸν ἰχῶρα εὑρήσει, καὶ δυσωδίαν ἄφατον: ἐπιθυμίας ἀτόπους λέγω καὶ πονηρίας, αἳ σκωλήκων εἰσὶν ἀκαθαρτότεραι. γʹ. Ἀλλὰ τὸ μὲν ἐκείνους τοιούτους εἶναι, οὐχ οὕτω δεινὸν, καίπερ ὃν δεινόν: τὸ δὲ ὑμᾶς, τοὺς καταξιωθέντας ναοὺς γενέσθαι Θεοῦ, τάφους ἐξαίφνης γενέσθαι, τοσαύτην ἔχοντας δυσωδίαν, τοῦτο ἀθλιότητος ἐσχάτης. Ἔνθα ὁ Χριστὸς κατοικεῖ, καὶ Πνεῦμα ἅγιον ἐνήργησε, καὶ μυστήρια τοσαῦτα, τάφον εἶναι τοῦτον, πόσης τοῦτο ἀθλιότητος; πόσων θρήνων καὶ ὀδυρμῶν, ὅταν τὰ μέλη τοῦ Χριστοῦ τάφος ἀκαθαρσίας γένηται; Ἐννόησον πῶς ἐγεννήθης, τίνων κατηξιώθης, οἵαν ἔλαβες στολὴν, πῶς ναὸς κατεσκευάσθης ἀῤῥαγὴς, πῶς καλός: οὐ χρυσῷ καλλωπισθεὶς, οὐδὲ μαργαρίταις, ἀλλὰ τῷ τούτων τιμιωτέρῳ πνεύματι. Ἐννόησον ὅτι οὐδεὶς τάφος ἐν πόλει κατασκευάζεται: οὐκοῦν οὐδὲ σὺ εἰς τὴν ἄνω φανῆναι δυνήσῃ πόλιν. Εἰ γὰρ ἐνταῦθα τοῦτο ἀπείρηται, πολλῷ μᾶλλον ἐκεῖ. Μᾶλλον δὲ καὶ ἐνταῦθα πᾶσιν εἶ καταγέλαστος, νεκρὰν περιφέρων ψυχήν: οὐ καταγέλαστος δὲ μόνον, ἀλλὰ καὶ φευκτός. Εἰπὲ γάρ μοι, εἴ τις περιῄει νεκρὸν εἴδωλον περιφέρων, οὐκ ἂν πάντες ἀπεπήδησαν; οὐκ ἂν πάντες ἔφυγον; Τοῦτο καὶ νῦν λογίζου. Καὶ γὰρ τούτου πολὺ χαλεπώτερον περιέρχῃ θέαμα περιφέρων, ψυχὴν ὑπὸ ἁμαρτιῶν νενεκρωμένην, ψυχὴν παρειμένην. Τίς οὖν ἐλεήσει τὸν τοιοῦτον; Ὅταν γὰρ σὺ τὴν σαυτοῦ ψυχὴν μὴ ἐλεῇς, πῶς ἕτερος ἐλεήσει τὸν οὕτως ὠμὸν καὶ πολέμιον ὄντα ἑαυτῷ καὶ ἐχθρόν; Εἴ τις ἔνθα ἐκάθευδες καὶ ἐδείπνεις, κατώρυξε σῶμα νεκρὸν, τί οὐκ ἂν ἐποίησας; σὺ δὲ ψυχὴν νεκρὰν κατορύττεις, οὐκ ἔνθα ἀριστοποιῇ, οὐδὲ ἔνθα καθεύδεις, ἀλλ' ἐν τοῖς μέλεσι τοῦ Χριστοῦ, καὶ οὐ δέδοικας μὴ μυρίοι κατενεχθῶσιν ἄνωθεν ἐπὶ τὴν σὴν κεφαλὴν σκηπτοὶ καὶ κεραυνοί; Πῶς δὲ καὶ τολμᾷς ἐκκλησίαις ἐπιβαίνειν Θεοῦ, καὶ ναοῖς ἁγίοις, ἔνδον τοσαύτης βδελυγμίας ὄζων; Εἰ γὰρ εἰς τὰ βασίλεια φέρων τις νεκρὸν καὶ κατορύξας, τὴν ἐσχάτην ἂν ἔδωκε δίκην: σὺ τῶν ἱερῶν ἐπιβαίνων περιβόλων, καὶ τοσαύτης δυσωδίας πληρῶν τὸν οἶκον, ἐννόησον ὅσην ὑποστήσῃ τιμωρίαν. Μίμησαι τὴν πόρνην ἐκείνην, ἣ μύρῳ ἔχρισε τοῦ Χριστοῦ τοὺς πόδας, καὶ τὴν οἰκίαν ἅπασαν ἐπλήρωσεν εὐωδίας: οὗ σὺ τοὐναντίον ποιεῖς εἰς τὸν οἶκον. Τί γὰρ, εἰ καὶ μὴ αἰσθάνῃ σὺ τῆς δυσωδίας; Τοῦτο γὰρ μάλιστά ἐστι τὸ χαλεπὸν τοῦ νοσήματος: διὸ καὶ ἀνίατα νοσεῖς, καὶ χαλεπώτερα τῶν τὰ σώματα λελωβημένων τε καὶ ὀδωδότων. Ἐκείνη μὲν γὰρ ἡ νόσος καὶ αἴσθησιν τοῖς κάμνουσι παρέχει, καὶ οὐδὲν ἔγκλημα ἔχει, ἀλλὰ καὶ ἐλέους ἐστὶν ἀξία: αὕτη δὲ μίσους καὶ κολάσεως. Ἐπεὶ οὖν καὶ ταύτῃ χαλεπωτέρα, καὶ τῷ μηδὲ αἰσθάνεσθαι αὐτῆς ὡς χρὴ τὸν νοσοῦντα, φέρε, ἐπίδος σαυτὸν τῷ λόγῳ, ἵνα σε διδάξω σαφῶς αὐτῆς τὴν λύμην. Πρῶτον δὲ ἄκουσον τί ψάλλων λέγεις: Κατευθυνθήτω ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου. Ὅταν οὖν μὴ θυμίαμα, ἀλλὰ καπνὸς ἀπὸ σοῦ καὶ τῶν σῶν πράξεων ἀναβαίνῃ δυσώδης, ποίαν δίκην οὐκ ἄξιος εἶ ὑποστῆναι; Τίς οὖν ὁ καπνὸς ὁ δυσώδης; Πολλοὶ εἰσίασι κάλλη γυναικῶν περιβλέποντες: ἄλλοι παίδων ὥρας περιεργαζόμενοι. Εἶτα οὐ θαυμάζεις, πῶς οὐ σκηπτοὶ φέρονται, καὶ πάντα ἐκ βάθρων ἀνασπᾶται; Καὶ γὰρ ἄξια μὲν σκηπτῶν καὶ γεέννης τὰ γινόμενα: ἀλλ' ὁ Θεὸς, μακρόθυμος ὢν καὶ πολυέλεος, ἀνέχει τέως τὴν ὀργὴν, εἰς μετάνοιάν σε καλῶν καὶ διόρθωσιν. Τί ποιεῖς, ἄνθρωπε; κάλλη γυναικῶν περιεργάζῃ, καὶ οὐ φρίττεις οὕτως ἐνυβρίζων εἰς τὸν ναὸν τοῦ Θεοῦ; Πορνεῖον εἶναί σοι δοκεῖ ἡ ἐκκλησία, καὶ τῆς ἀγορᾶς ἀτιμοτέρα; Ἐν ἀγορᾷ μὲν γὰρ δέδοικας καὶ αἰσχύνῃ φανῆναι γυναῖκα περιεργαζόμενος: ἐν δὲ τῷ ναῷ τοῦ Θεοῦ, αὐτοῦ τοῦ Θεοῦ διαλεγομένου σοι καὶ ἀπειλοῦντος ὑπὲρ τούτων, πορνεύεις καὶ μοιχεύεις κατ' αὐτὸν τὸν καιρὸν, καθ' ὃν ἀκούεις μὴ ταῦτα ποιεῖν: καὶ οὐ φρίττεις, οὐδὲ ἐξέστηκας; Ταῦτα ὑμᾶς τὰ θέατρα τῆς ἀσελγείας διδάσκει, ὁ λοιμὸς ὁ δυσκατάλυτος, τὰ δηλητήρια φάρμακα, αἱ χαλεπαὶ τῶν ἀναπεπτωκότων πάγαι, ἡ μεθ' ἡδονῆς τῶν ἀκολάστων ἀπώλεια. Διὰ τοῦτο καὶ ὁ προφήτης ἐγκαλῶν ἔλεγεν: Οὐκ εἰσὶν οἱ ὀφθαλμοί σου, οὐδὲ ἡ καρδία σου καλή. Βέλτιον τοὺς τοιούτους πηροὺς εἶναι: βέλτιον νοσεῖν, ἢ εἰς ταῦτα κατακεχρῆσθαι τοῖς ὀφθαλμοῖς. Ἐχρῆν μὲν οὖν ἔνδον ἔχειν τὸ τεῖχος τὸ διεῖργον ὑμᾶς τῶν γυναικῶν: ἐπειδὴ δὲ οὐ βούλεσθε, ἀναγκαῖον ἐνόμισαν εἶναι οἱ Πατέρες, κἂν ταῖς σανίσιν ὑμᾶς ταύταις διατειχίσαι: ὡς ἔγωγε ἀκούω τῶν πρεσβυτέρων, ὅτι τὸ παλαιὸν οὐδὲ ταῦτα ἦν τὰ τειχία. Ἐν γὰρ Χριστῷ Ἰησοῦ οὐκ ἄρσεν, οὐδὲ θῆλυ. Καὶ ἐπὶ τῶν ἀποστόλων δὲ ὁμοῦ καὶ ἄνδρες καὶ γυναῖκες ἦσαν. Καὶ γὰρ οἱ ἄνδρες, ἄνδρες ἦσαν, καὶ αἱ γυναῖκες, γυναῖκες: νῦν δὲ πᾶν τοὐναντίον, αἱ μὲν γυναῖκες εἰς τὰ τῶν ἑταιρίδων ἑαυτὰς ἐξώθησαν ἤθη: οἱ δὲ ἄνδρες ἵππων μαινομένων οὐδὲν ἄμεινον διάκεινται. Οὐκ ἠκούσατε, ὅτι ἦσαν συνηγμένοι ἄνδρες καὶ γυναῖκες ἐν τῷ ὑπερῴῳ, καὶ τῶν οὐρανῶν ἐκεῖνος ὁ σύλλογος ἄξιος ἦν; Καὶ μάλα εἰκότως. Πολλὴν γὰρ καὶ γυναῖκες τότε φιλοσοφίαν ἤσκουν, καὶ ἄνδρες σεμνότητα καὶ σωφροσύνην. Ἀκούσατε γοῦν τῆς πορφυροπώλιδος λεγούσης: Εἰ κεκρίκατέ με ἀξίαν τῷ Κυρίῳ, εἰσελθόντες μείνατε παρ' ἐμοί. Ἀκούσατε τῶν γυναικῶν, αἳ περιῆγον μετὰ τῶν ἀποστόλων, ἀνδρεῖον ἀναλαβοῦσαι φρόνημα, τῆς Πρισκίλλης, τῆς Περσίδος, τῶν ἄλλων: ὧν αἱ παροῦσαι γυναῖκες τοσοῦτον ἀπέχουσιν, ὅσον οἱ ἄνδρες τῶν ἀνδρῶν. δʹ. Τότε μὲν γὰρ καὶ ἀποδημοῦσαι οὐκ ἐλάμβανον δόξαν πονηράν: νῦν δὲ καὶ ἐν θαλάμῳ τρεφόμεναι μόλις ταύτην διαφεύγουσι τὴν ὑποψίαν. Ταῦτα δὲ ἀπὸ τῶν καλλωπισμῶν γίνεται καὶ τῆς τρυφῆς. Τότε ἐκείναις ἔργον ἦν, αὐξῆσαι τὸ κήρυγμα: νῦν δὲ εὐειδεῖς καὶ καλὰς φανῆναι, καὶ εὐπροσώπους. Τοῦτο ἡ δόξα αὐταῖς, τοῦτο ἡ σωτηρία: τὰ δὲ ὑψηλὰ καὶ μεγάλα κατορθώματα οὐδὲ ὄναρ φροντίζουσι. Τίς γυνὴ σπουδὴν ἐποιήσατο ἄνδρα βελτίω ποιῆσαι; τίς ἀνὴρ ταύτην ἔθετο τὴν φροντίδα, ὥστε γυναῖκα διορθώσασθαι; Οὐκ ἔστιν οὐδείς: ἀλλὰ τῇ μὲν γυναικὶ πᾶσα σπουδὴ περὶ χρυσίων ἐπιμέλειαν, καὶ ἱματίων, καὶ τῶν λοιπῶν τοῦ σώματος καλλωπισμῶν, καὶ ὥστε τὴν οὐσίαν αὐξῆσαι: τῷ δὲ ἀνδρὶ καὶ αὕτη καὶ ἕτεραι πλείους, πᾶσαι μέντοι βιωτικαί. Τίς μέλλων γαμεῖν, τρόπον ἐξήτασε καὶ ἀνατροφὴν κόρης; Οὐδείς: ἀλλὰ χρήματα εὐθέως καὶ κτήματα, καὶ μέτρα οὐσίας ποικίλης καὶ διαφόρου, καθάπερ τι πρίασθαι μέλλων, ἢ συνάλλαγμά τι κοινὸν ἐπιτελεῖν. Διὰ τοῦτο καὶ οὕτω καλοῦσι τὸν γάμον. Πολλῶν γὰρ ἤκουσα λεγόντων: Συνήλλαξεν ὁ δεῖνα τῇ δεῖνι, τουτέστιν, Ἔγημε. Καὶ εἰς τὰς τοῦ Θεοῦ δωρεὰς ἐνυβρίζουσι, καὶ ὥσπερ ὠνούμενοι καὶ πωλοῦντες, οὕτω γαμοῦσι καὶ γαμοῦνται. Καὶ γραμματεῖα πλείονος ἀσφαλείας δεόμενα, ἢ τὰ περὶ πράσεως καὶ ἀγορασίας. Μάθετε πῶς οἱ παλαιοὶ ἐγάμουν, καὶ ζηλώσατε. Πῶς οὖν ἐγάμουν ἐκεῖνοι; Τρόπους ἐζήτουν καὶ ἤθη, καὶ ψυχῆς ἀρετήν. Διὰ τοῦτο γραμμάτων αὐτοῖς οὐκ ἔδει, οὐδὲ τῆς ἀπὸ χάρτου καὶ μέλανος ἀσφαλείας: ἤρκει γὰρ ἀντὶ πάντων αὐτοῖς ὁ τῆς νύμφης τρόπος. Παρακαλῶ τοίνυν καὶ ὑμᾶς, μὴ χρήματα ἐπιζητεῖν καὶ περιουσίαν, ἀλλὰ τρόπον καὶ ἐπιείκειαν. Ζήτησον εὐλαβῆ καὶ φιλόσοφον κόρην: καὶ μυρίων ταῦτά σοι βελτίω θησαυρῶν ἔσται. Ἂν τὰ τοῦ Θεοῦ ζητῇς, καὶ ταῦτα ἥξει: ἂν δὲ ἐκεῖνα παραδραμὼν ἐπὶ ταῦτα τρέχῃς, οὐδὲ ταῦτα ἕψεται. Ἀλλ' ὁ δεῖνα, φησὶν, ἀπὸ γυναικὸς εὔπορος γέγονεν. Οὐκ αἰσχύνῃ τοιαῦτα παραδείγματα φέρων; Μυριάκις γενοίμην πένης, πολλῶν ἤκουσα λεγόντων, ἢ παρὰ γυναικὸς λάβοιμι πλοῦτον. Τί γὰρ ἀηδέστερον ἐκείνου τοῦ πλούτου; τί δὲ ταύτης πικρότερον τῆς εὐπορίας; τί δὲ αἰσχρότερον τοῦ ἐπίσημον εἶναι ἐντεῦθεν, καὶ λέγεσθαι παρὰ πάντων, Ὁ δεῖνα ἀπὸ γυναικὸς εὔπορος γέγονε; Τὰς γὰρ ἔνδον ἀηδίας ἀφίημι, ὅσα ἐκ τούτου συμβαίνειν ἀνάγκη: τὸ φρόνημα τῆς γυναικὸς, τὴν δουλοπρέπειαν, τὰς μάχας, τὰ τῶν οἰκετῶν ὀνείδη: Ὁ πένης, ὁ ῥακοδύτης, ὁ ἄτιμος καὶ ἐξ ἀτίμων: τί γὰρ ἔχων ἦλθεν; οὐ γὰρ πάντα τῆς κυρίας; Ἀλλ' οὐδέν σοι μέλει τῶν ῥημάτων τούτων: οὐδὲ γὰρ ἐλεύθερος εἶ. Ἐπεὶ καὶ οἱ παράσιτοι τούτων καταδεέστερα ἀκούουσι, καὶ οὐκ ἀλγοῦσιν: οὐκοῦν οὐδὲ οὗτοι, ἀλλὰ καὶ ἐγκαλλωπίζονται τῇ αἰσχύνῃ: καὶ ὅταν ταῦτα λέγωμεν αὐτοῖς, Ἔστω, φησὶν, ἡδύ τι καὶ γλυκὺ, καὶ ἀποπνιγέτω με. Ὢ τοῦ διαβόλου! οἵας παροιμίας εἰσήγαγε τῷ βίῳ, ὁλόκληρον τὴν ζωὴν τῶν τοιούτων ἀνατρέψαι δυναμένας! Ὅρα γοῦν αὐτὴν ταύτην τὴν διαβολικὴν καὶ ὀλέθριον ῥῆσιν, ὅσης γέμει τῆς ἀπωλείας. Οὐδὲν γὰρ ἄλλο φησὶν, ἀλλ' ἢ ταυτὶ τὰ ῥήματα: Μηδείς σοι τοῦ σεμνοῦ, μηδείς σοι τοῦ δικαίου λόγος ἔστω: πάντα ἐῤῥίφθω ἐκεῖνα: ἓν μόνον ζήτησον, τὴν ἡδονήν. Κἂν ἄγχῃ σε τὸ πρᾶγμα, αἱρετὸν ἔστω: κἂν πάντες ἐμπτύωσιν οἱ ἀπαντῶντες, κἂν τῇ ὄψει προστρίβωνται βόρβορον, κἂν ὡς κύνα ἐλαύνωσι, πάντα φέρε. Καὶ τί ἂν ἄλλο χοῖροι φωνὴν λαβόντες εἶπον; τί δὲ κύνες οἱ ἀκάθαρτοι; Τάχα δὲ οὐδ' ἂν ἐκεῖνοι τοιαῦτα ἐφθέγξαντο, οἷα ἀνθρώπους ἔπεισεν ὁ διάβολος λυττᾷν. Διὸ παρακαλῶ, τὴν ἀναισθησίαν συνειδότας τῶν τοιούτων ῥημάτων, φεύγειν τὰς τοιαύτας παροιμίας, καὶ τὰς ἀπὸ τῆς Γραφῆς ἐκλέγειν ἀπεναντίας αὐταῖς οὔσας. Τίνες δέ εἰσιν αὗται; Μὴ πορεύου, φησὶν, ὀπίσω τῆς ἐπιθυμίας τῆς ψυχῆς σου, καὶ ἀπὸ τῶν ὀρέξεών σου κωλύου. Καὶ περὶ πόρνης πάλιν φησὶν ἀπεναντίας τῇ παροιμίᾳ ταύτῃ: Μὴ πρόσεχε φαύλῃ γυναικί: μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης, ἣ πρὸς καιρὸν λιπαίνει σὸν φάρυγγα: ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις, καὶ ἠκονημένον μᾶλλον μαχαίρας διστόμου. Τούτων τοίνυν ἀκούωμεν, μὴ ἐκείνων. Καὶ γὰρ ἐντεῦθεν οἱ ἀνελεύθεροι, ἐντεῦθεν οἱ δουλοπρεπεῖς λογισμοὶ φύονται, ἐντεῦθεν ἄλογα οἱ ἄνθρωποι γίνονται, ὅτι πανταχοῦ τὴν ἡδονὴν διώκειν ἐθέλουσι κατὰ τὴν παροιμίαν ταύτην, ἣ καὶ χωρὶς τῶν ἡμετέρων λόγων αὐτόθεν ἐστὶ καταγέλαστος. Μετὰ γὰρ τὸ ἀποπνιγῆναι, τί τὸ κέρδος τῆς γλυκύτητος; Παύσασθε τοίνυν τοσοῦτον κατασκευάζοντες γέλωτα, καὶ γέενναν ἀνάπτοντες καὶ πῦρ ἄσβεστον: καὶ διαβλέψωμεν κἂν ὀψέ ποτε ὡς χρὴ πρὸς τὰ μέλλοντα, τὴν τῶν ὀφθαλμῶν λήμην ἀποβαλόντες, ὅπως καὶ τὸν ἐνταῦθα βίον κοσμίως καὶ μετὰ πολλῆς τῆς σεμνότητος καὶ εὐλαβείας παρέλθωμεν, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.