Oration XXXVII. On the Words of the Gospel, “When Jesus Had Finished These Sayings,” Etc.—S. Matt. xix. 1

 I.  Jesus Who Chose The Fishermen, Himself also useth a net, and changeth place for place.  Why?  Not only that He may gain more of those who love God

 II.  Therefore now also, when He had finished these sayings He departed from Galilee and came into the coasts of Judea beyond Jordan He dwelleth well

 III.  And great multitudes followed Him, and He healed them there, where the multitude was greater.  If He had abode upon His own eminence, if He had

 IV.  And pardon me meanwhile that I again suffer a human affection.  I am filled with indignation and grief for my Christ (and would that you might sy

 V.  But, as I was saying, to return to my argument for this reason great multitudes followed Him, because He condescended to our infirmities.  What n

 VI.  The question which you have put seems to me to do honour to chastity, and to demand a kind reply.  Chastity, in respect of which I see that the m

 VII.  How then dost thou demand Chastity, while thou dost not thyself observe it?  How dost thou demand that which thou dost not give?  How, though th

 VIII.  Churn milk and it will be butter examine this and perhaps you may find something more nourishing in it.  For I think that the Word here seems

 IX.  But what of the Pharisees?  To them this word seems harsh.  Yes, for they are also displeased at other noble words—both the older Pharisees, and

 X.  Marriage is honourable but I cannot say that it is more lofty than virginity for virginity were no great thing if it were not better than a good

 XI.  But He said unto them, All men cannot receive this saying, save they to whom it is given.  Do you see the sublimity of the matter?  It is found t

 XII.  You see how streams confined in lead pipes, through being much compressed and carried to one point, often so far depart from the nature of water

 XIII.  All men, He saith, cannot receive this saying, but they to whom it is given.  When you hear this, It is given, do not understand it in a hereti

 XIV.  In another place it is also said and understood, and perhaps it is necessary that I should add it as follows to what has already been said, in o

 XV.  I fear lest some monstrous reasoning may come in, as of the soul having lived elsewhere, and then having been bound to this body, and that it is

 XVI.  For there are eunuchs which were made eunuchs from their mother’s womb, etc.  I should very much like to be able to say something bold about eun

 XVII.  Since then, natural chastity is not meritorious, I demand something else from the eunuchs.  Do not go a whoring in respect of the Godhead.  Hav

 XVIII.  Consider those men who are devoted to horse racing.  They are named after the colours and the sides on which they have placed themselves.  You

 XIX.  For it is not only bodily sin which is called fornication and adultery, but any sin you have committed, and especially transgression against tha

 XX.  There are, He says, some eunuchs which were so born from their mother’s womb and there are some eunuchs which were made eunuchs of men and ther

 XXI.  And there be eunuchs which have made themselves eunuchs for the Kingdom of Heaven’s sake.  Others, too, who have not met with teachers, have bee

 XXII.  Only let us cut ourselves off from passion, lest any root of bitterness springing up trouble us only let us follow the image only let us reve

 XXIII.  I enact this for Laymen too, and I enjoin it also upon all Priests, and upon those commissioned to rule.  Come to the aid of the Word, all of

 XXIV.  But it remains that I speak a prayer for those who are assembled.  Husbands alike and wives, rulers and ruled, old men, and young men, and maid

X.  Marriage is honourable; but I cannot say that it is more lofty than virginity; for virginity were no great thing if it were not better than a good thing.  Do not however be angry, ye women that are subject to the yoke.  We must obey God rather than man.  But be ye bound together, both virgins and wives, and be one in the Lord, and each others’ adornment.  There would be no celibate if there were no marriage.  For whence would the virgin have passed into this life?  Marriage would not have been venerable unless it had borne virgin fruit to God and to life.  Honour thou also thy mother, of whom thou wast born.  Honour thou also her who is of a mother and is a mother.17    The passage is obscure.  Combefis reads, “Though she be not a mother” but the mss are against him.  A mother she is not, but a Bride of Christ she is.  The visible beauty is not hidden, but that which is unseen is visible to God.  All the glory of the King’s Daughter is within,18    Ps. xlv. 14. clothed with golden fringes, embroidered whether by actions or by contemplation.  And she who is under the yoke, let her also in some degree be Christ’s; and the virgin altogether Christ’s.  Let the one be not entirely chained to the world,19    Luke viii. 14. and let the other not belong to the world at all.  For that which is a part to the yoked, is to the virgin all in all.  Hast thou chosen the life of Angels?  Art thou ranked among the unyoked?  Sink not down to the flesh; sink not down to matter; be not wedded to matter, while otherwise thou remainest unwedded.  A lascivious eye guardeth not virginity; a meretricious tongue mingles with the Evil One; feet that walk disorderly accuse of disease or danger.  Let the mind also be virgin; let it not rove about; let it not wander; let it not carry in itself forms of evil things (for the form is a part of harlotry); let it not make idols in its soul of hateful things.

Ιʹ. Καλὸν ὁ γάμος: ἀλλ' οὐκ ἔχω λέγειν, ὅτι καὶ ὑψηλότερον παρθενίας. Οὐδὲ γὰρ ἂν ἦν τι μέγα ἡ παρθενία, μὴ καλοῦ καλλίων τυγχάνουσα. Μὴ δὴ χαλεπαίνετε, ὅσαι ὑπὸ ζυγόν. Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις. Πλὴν ἀλλήλαις συνδεσμεῖσθε, καὶ παρθένοι, καὶ γυναῖκες, καὶ ἕν ἐστε ἐν Κυρίῳ, καὶ ἀλλήλων καλλώπισμα. Οὐκ ἂν ἦν ἄγαμος, εἰ μὴ γάμος. Πόθεν γὰρ εἰς τοῦτον παρῆλθε τὸν βίον παρθένος; Οὐκ ἂν ἦν γάμος σεμνὸς, εἰ μὴ παρθένον καρποφορῶν καὶ τῷ Θεῷ καὶ τῷ βίῳ. Τίμησον καὶ σὺ τὴν μητέρα τὴν σὴν, ἐξ ἧς γέγονας. Τίμησον καὶ σὺ τὴν ἐκ μητρὸς, καὶ μητέρα. Μήτηρ μὲν οὐκ ἔστι, Χριστοῦ δὲ νύμφη ἐστί. Τὸ μὲν φαινόμενον κάλλος οὐ κρύπτεται: τὸ δὲ ἀφανὲς Θεῷ βλέπεται. Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ Βασιλέως ἔσωθεν, ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη, εἴτ' οὖν πράξεσιν, εἴτε καὶ θεωρήμασιν. Καὶ ἡ ὑπὸ ζυγὸν ἔστω τι Χριστοῦ: καὶ ἡ παρθένος ὅλη Χριστοῦ. Ἡ μὲν μὴ παντελῶς ἐνδεσμείσθω τῷ κόσμῳ: ἡ δὲ μηδ' ὅλως γινέσθω τοῦ κόσμου. Ὃ γάρ ἐστι τῇ ὑπὸ ζυγὸν τὸ μέρος, τοῦτο παντελὲς τῇ παρθένῳ. Ἀγγέλων ἐπανῄρησαι πολιτείαν; μετὰ τῶν ἀζύγων ἐτάχθης; μὴ κατενεχθῇς εἰς σάρκα, μὴ κατενεχθῇς εἰς ὕλην μὴ τῇ ὕλῃ γαμηθῇς, κἂν ἄλλως ἄγαμος μένῃς. Ὀφθαλμὸς πορνεύων οὐ φυλάσσει τὴν παρθενίαν, γλῶττα πορνεύουσα τῷ πονηρῷ μίγνυται. Πόδες ἄτακτα βαίνοντες ἐγκαλοῦνται νόσον, ἢ κίνδυνον. Παρθενευέτω καὶ ἡ διάνοια: μὴ ῥεμβέσθω, μὴ πλανάσθω, μὴ τύπους ἐν αὐτῇ φερέτω πονηρῶν πραγμάτων. καὶ ὁ τύπος μέρος πορνείας ἐστί: μὴ εἰδωλοποιείτω τῇ ψυχῇ τὰ μισούμενα.