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

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 know the names without my mentioning them.  If it is thus that you have got the name of Christian, the mere title is a very small thing even though you pride yourself upon it.  But if it is because you believe Him to be God, shew your faith by your works.  If the Son is a creature, even now also you are worshipping the creature instead of the Creator.  If the Holy Ghost is a creature, you are baptized in vain, and are only sound on two sides, or rather not even on them; but on one you are altogether in danger.  Imagine the Trinity to be a single pearl, alike on all sides and equally glistening.  If any part of the pearl be injured; the whole beauty of the stone is gone.  So when you dishonour the Son in order to honour the Father, He does not accept your honour.  The Father doth not glory in the dishonour of the Son.  If a wise Son maketh a glad Father,25    Prov. x. 1. how much more doth the honour of the Son become that of the Father!  And if you also accept this saying, My Son, glory not in the dishonour of thy Father,26    Ecclus. iii. 10. similarly the Father doth not glory in the Son’s dishonour.  If you dishonour the Holy Ghost, the Son receiveth not your honour.  For though He be not of the Father in the same way as the Son, yet He is of the same Father.  Either honour the whole or dishonour the whole, so as to have a consistent mind.  I cannot accept your half piety.  I would have you altogether pious, but in the way that I desire.  Pardon my affection:  I am grieved even for those who hate me.  You were one of my members, even though you are now cut off:  perhaps you will again become a member; and therefore I speak kindly.  Thus much for the sake of the Eunuchs, that they may be chaste in respect of the Godhead.

ΙΗʹ. Ὁρᾶτε τοὺς περὶ τὰς ἱπποδρομίας ἐσπουδακότας τούτους. Οἳ ἀπὸ τῶν χρωμάτων ὀνομάζονται, καὶ τῶν μερίδων, αἷς συνεστήκασιν. Ὑμεῖς δὲ ἴστε τὰ ὀνόματα, κἂν ἐγὼ μὴ λέγω. Εἰ οὕτως ἀκούεις Χριστιανὸς, μικρὰ λίαν ἡ προσηγορία, κἂν ἐπ' αὐτῇ καλλωπίζῃ: εἰ δὲ, ὅτι καὶ Θεὸν ὑπείληφας, δεῖξον τοῖς ἔργοις ὡς ὑπείληφας. Εἰ κτίσμα ὁ Υἱὸς, ἔτι καὶ νῦν λατρεύεις τῇ κτίσει παρὰ τὸν κτίστην. Εἰ κτίσμα τὸ Πνεῦμα τὸ ἅγιον, μάτην ἐβαπτίσθης, καὶ τοῖς μὲν δυσὶ μέρεσιν ὑγιαίνεις. μᾶλλον δὲ οὐδὲ ἐκείνοις: τῷ δὲ ἐνὶ, παντελῶς κινδυνεύεις. Ὑπόθου μαργαρίτην ἕνα εἶναι τὴν Τριάδα. πανταχόθεν ὅμοιον, καὶ ἴσον στίλβοντα. Ὅ τι ἂν πάθῃ τοῦ μαργαρίτου, ἡ πᾶσα τοῦ λίθου χάρις ἠφάνισται. Οὕτως ὅταν ἀτιμάζῃς Υἱὸν, ἵνα τιμήσῃς Πατέρα, οὐ δέχεταί σου τὴν τιμήν. Ἐπ' ἀτιμίᾳ τοῦ Υἱοῦ ὁ Πατὴρ οὐ δοξάζεται. Εἰ σοφὸς υἱὸς εὐφραίνει πατέρα, πόσῳ μᾶλλον ἡ τοῦ Υἱοῦ τιμὴ, τιμὴ τοῦ Πατρὸς γένηται; Εἰ δὲ καὶ τοῦτο δέξῃ: Τὸ τέκνον, μὴ δοξάζου ἐπ' ἀτιμίᾳ Πατρός: οὕτως οὐδὲ Πατὴρ ἐπ' ἀτιμίᾳ τοῦ Υἱοῦ δοξάζεται. Εἰ ἀτιμάζεις τὸ Πνεῦμα τὸ ἅγιον, οὐ δέχεταί σου τὴν τιμὴν ὁ Υἱός. Εἰ γὰρ καὶ μὴ ὡς Υἱὸς ἐκ τοῦ Πατρὸς, ἀλλ' οὖν ἐκ τοῦ αὐτοῦ Πατρός. Ἢ τὸ πᾶν τίμησον, ἢ τὸ ὅλον ἀτίμασον, ἵνα ἀκόλουθος νοῦς σεαυτῷ τυγχάνῃς. Οὐ δέχομαί σου τὸ ἐξ ἡμισείας εὐσεβές. Ὅλον εὐσεβῆ μὲν εἶναί σε βούλομαι, ἀλλὰ καθὼς βούλομαι. Σύγγνωθι τῷ πάθει. Ἀλγῶ καὶ ὑπὲρ τῶν μισούντων. Μέλος ἦς ἐμὸν, καὶ εἰ νῦν ἀποτέμνῃ: μέλος καὶ γενήσῃ τυχόν: διὰ τοῦτο καὶ φιλάνθρωπα φθέγγομαι. Ταῦτα διὰ τοὺς εὐνούχους, ἵνα περὶ θεότητα σωφρονῶσιν.