{"chrysostom-hom-1-timotheum/0.1":{"o":"Τῶν τοῦ ᾿Αποστόλου μαθητῶν εἷς καὶ ὁ Τιμόϑεος ἦν. Καὶ μαρτυρεῖ μὲν ὁ Λουχᾶς, ὅτι θαυμαστός «ἰς νέος ἦν, μαρτυρούμενος ὑπὸ τῶν ἐν Λύστρᾳ καὶ ι Ἰκονίῳ ἀδελφῶν \" ὃς ἅμα τε μαθητὴς ἐγένετο, καὶ διδάσκαλος\" καὶ οὕτω σφόδρα συνετὸς ἦν, ὡς ἀχούων Παύλου χωρὶς περιτομῆς χηρύσσοντος, καὶ μαθὼν ὅτι καὶ Πέτρῳ ἀντέστη τούτου ἕνεχεν, ἑλέσθαι μὴ μόνον τὸ ἐναντίον μὴ χηρῦξαι, ἀλλὰ καὶ παθεῖν\" περιέτεμε γὰρ αὐτὸν, φησὶν, ἐν ἡλικίᾳ τοιαύτῃ \" οὕτω.4φε αὐτῷ πᾶσαν τὴν οἰκονομίαν ἐνεπίστευδσεν, Ἥρχει μὲν οὖν ὁ τοῦ Παύλου πόθος δεῖξαι τὸν ἄνδρα, ὅστις ἐστί. Καὶ γὰρ καὶ ἀλλαχοῦ αὐτῷ μαρτυρεῖ γράφων \" [καὶ λέγων], Τὴν δὲ δοχιμὴν αὐτοῦ γιγνώσκετε, ὅτι ὡς πατρὶ τέχνον σὺν ἐμοὶ ἐδού.ιευσεν εἰς τὸ Εὐωγγέλιον\" καὶ Κορινθίοις πάλιν ἐπιστέλλει λέγων, Ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἔσεί μου τέκνου ἀγαπητὸν ταὶ πιστὸν ἐν Κυρίῳ\" καὶ πάλιν, πετε μή τις αὐτὸν ἐξουθεγήσῃ ' τὸ γὰρ ἔργον Κυρίου ἐργάζεται, ὡς κἀγώ. Καὶ Ἑὅ δραίοις δὲ γράφων ἔλεγε, Γιγώσκεζε τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον \" καὶ πολλὴν πανταγόθεν εὕροι τις ἂν αὐτοῦ τὴν ἀγάπην, Καὶ τὰ νῦν δὲ γενόμενα θαύματα δείχνυσιν αὑτοῦ τὴν παῤῥησίαν. Εἰ δέ τῖς ἐξετάζοι, τί δῆποτΞ Τίτῳ καὶ Τιμοθέῳ γράφει μόνοις, καίτοι γε καὶ Σίλας τῶν εὐδοχίμων ἣν, καὶ Λουχᾶς ὁμοίως\" φησὶ γὰρ αὐτὸς γράφων, Καὶ Λουκᾶς ἔστι μόνος μετ᾽ ἐμοῦ καὶ Κλήμης δὲ εἷς τῶν συνόντων αὐτῷ ἐτύγχανε \" φησὶ γὰρ καὶ πιρὶ αὐτοῦ, Μετὰ καὶ Κλήμεντος καὶ τῶν «οιπῶν' συνεργῶν μου\" τίνος οὖν ἕνεχεν Τίτῳ καὶ Τιμοθέῳ γράφει μόνοις; Ὅτι τούτοις ἤδη Ἐχχλησίας ἦν ἐγχεχειριχὼς, ἐχείνους δὲ ἔτι μεθ᾽ ἑαυτοῦ περιῆγε\" τούτους δὲ 5 φανεροῖς τισι τόποις ἀφώρι.ε, Τοσαύτη γὰρ ἣν αὐτοῦ ἡ ὑπερδολὴ \" τῆς ἀρετῆς, ὡς μηδὲν τὴν νεότητα ἐμποδίσαι. Διὰ τοῦτο γράφων φησί\" Μηδεὶς σου τῆς νεότητος καταφρονείτω. [καὶ πάλιν, Τὰς νεωτέρας, φησὶν, ὡς ἀδειῖφάς.) Ὅταν γὰο ἢ ἀρετὴ, πάντα περιττὰ, καὶ οὐδὲν ἐμποδὼν γένοιτ᾽ ἄν. Καὶ γὰρ περὶ ἐπισχόπων διαλεγόμενος, καὶ πολλὰ περὶ αὐτῶν εἰπὼν, οὐδαμοῦ περὶ τῆς ἡλικίας ἀχριθδολογεῖται. Εἰ δὲ λέγοι γράφων, Τέκνα ἐν ὑποταγῇ ἔχοντα, καὶ, Μιᾶς γυναιχὸς ἄνδρα, οὐ τοῦτό φησιν, ὡς ἀναγκαῖον καὶ τέχνα ἔχειν καὶ γυναῖκα, ἀλλ᾽, εἰ συμδαίη ποτὲ ἀπὸ χοσμιχῶν ἄγεσθαι, ἵνα τοιοῦτοι ὦτιν, ὡς καὶ οἰχίας εἰδέναι προεστάναι καὶ παίδων καὶ τῶν ἄλλων ἁπάντων. Εἰ γὰρ καὶ χοσμιχὸς εἴη, καὶ μηδὲ ἐν τούτοις χρήσιμος γεγονὼς, πῶς ἂν ἐπιστεύθη φροντίδα ᾿Ἐχχλησίας; Τίνος δὲ ἕνεχεν ἐπέστελλε, φησὶ, τῷ μαθητῇ εἰς διδασχαλίαν τεταγμένῳ λοιπόν; οὐ γὰρ ἔδει πρότερον ἀπαρτισθῆναι αὐτὸν, εἶτα πέμπεσθαι; ᾿Αλλ᾽ ἐδεῖτο διδασχαλίας οὐ τῆς αὐτῆς, ἧς οἱ μαθηταὶ, ἀλλὰ τῆς διδατχάλῳ πρεπούσης. Ὅρα οὖν αὐτὸν δι᾽ ὅλης τῆς ἐπιστολῆς διδασχάλῳ προσήχουσαν ποιούμενον τὴν διδασχαλίαν. Καὶ εὐθέως ἐκ τοῦ προοιμίου οὐχ εἶπεν, ἵνα μὴ προσέχῃς τοῖς ἑτεροδιδασχαλοῦσιν, ἀλλὰ τί; Ἵνα παραγγείλῃς αὐτοῖς μὴ ἑτεροδιδασκα- “λεῖν.","t":"Timothy too was one of the apostle’s disciples. Luke testifies that he was admirable though young, “well spoken of by the brothers in Lystra and Iconium.” He became at once a disciple and a teacher, and he was so very discerning that, though he heard Paul preaching without circumcision and learned that Paul had even withstood Peter on this account, he chose not only not to preach the opposite but even to undergo it: for Paul circumcised him, it says, at such an age. So fully did Paul entrust him with the whole dispensation. Paul’s love for him is enough to show what kind of man he was. For elsewhere too he bears witness to him, writing: “You know his proven worth, how as a son with a father he served with me in the gospel.” And again he writes to the Corinthians: “I have sent you Timothy, who is my beloved and faithful child in the Lord”; and again: “See that no one despises him, for he is doing the work of the Lord, as I am.” And writing to the Hebrews he said: “You know that our brother Timothy has been set free.” One may find Paul’s love for him on every side. And the miracles that take place even now show Timothy’s boldness before God.\n\nIf anyone asks why Paul writes to Titus and Timothy only, although Silas too was among the men of good repute, and Luke likewise (for he himself writes, “Luke alone is with me”), and Clement was one of his companions (for he says of him too, “with Clement and the rest of my fellow workers”), why then does he write to Titus and Timothy only? Because he had already entrusted churches to them, whereas the others he still took about with him; these two he had assigned to definite places. For so great was the excellence of Timothy’s virtue that his youth was no hindrance. That is why he writes, “Let no one despise your youth,” and again, “the younger women as sisters.” For where there is virtue, everything else is superfluous, and nothing can stand in the way. Indeed, when he discourses about bishops and says much about them, he nowhere specifies their age. And if he writes “having children in subjection” and “the husband of one wife,” he does not say this as though one must have both children and a wife, but so that, if it should ever happen that men are taken from among those in the world, they should be such as know how to govern a household, children, and everything else. For if a man were of the world and had not proved useful even in these things, how could he be entrusted with the care of a church?\n\nBut why, someone asks, did he write to a disciple already appointed to teach? Should he not first have been fully equipped and then sent? He did need teaching, not the same teaching that disciples need, but the teaching that befits a teacher. See him, then, through the whole letter giving the teaching that suits a teacher. Right from the opening he did not say, “so that you may not give heed to those who teach otherwise,” but what? “So that you may charge them not to teach otherwise.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 0.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/0-1)."},"chrysostom-hom-1-timotheum/1.1":{"o":"Παῦλος ἀπόστοῖος Ἰησοῦ Χριστοῦ κατ' ἐπιταγὴν Θεοῦ Σωτῆρος δ οᾷ καὶ Κυρίου Ἰησοῦ Χριστοῦ, τῆς ἐλπί ἡμῶν, Τιμοθέῳ γγησίῳ τέχνῳ ἐν πῖστει, χάρις, ἔλεος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν. Μέγα τὸ τοῦ ᾿Αποστόλου ἀξίωμα ἦν, μέγα καὶ θαυμαστόν᾽ καὶ πανταχοῦ ὁρῶμεν τὸν Παῦλον προτιθέντα τὰς αἰτίας τοῦ ἀξιώματος, οὐχ ὡς ἁρπάζοντα τὴν τιμὴν, ἀλλ᾽ ὡς ἐγχειρισθέντα, καὶ ἀνάγχην ἔχοντα. Καὶ γὰρ ὅταν λέγῃ χλητὸν ἑαυτὸν, καὶ ὅταν λέγῃ, Διὰ θελήματος Θεοῦ, καὶ πάλιν ἀλλαχοῦ, ᾿Ἀνάγχη γάρ μοι ἐπίχειται, καὶ ὅταν εἰς τοῦτο ἁ:ρωρίσθαι λέγῃ, ταῦτα πάντα ἀναίρεσις φιλοτιμίας καὶ ἀλαζονείας ἐστίν. \"Ὥσπερ γὰρὸ ἐπιπηδῶν μὴ δεδομένῃ παρὰ Θεοῦ τιμῇ, μέμψεως ἄξιος τῆς ἐσχάτης\" οὕτως ὁ διαχρονόμενος καὶ ἀποπηδῶν, ἑτέρων ἐστὶν ἐγκλημάτων ὑπεύθυνος, παραχοῆς καὶ ἀπειθείας. Τοῦτο γοῦν καὶ νῦν ἐν ἀρχῇ τῆς πρὸς Τιμόθεον ἐπιστολῆς ὁ Παῦλός φησιν, οὕτω λέγων, Παῦ.λος ἀπόστοιϊος Ἰησοῦ Χριστοῦ κατ᾽ ἐπιταγὴν Θεοῦ. Οὐχ εἶπεν ἐνταῦθα, Παῦλος χλητὸς, ἀλλὰ, Κατ᾽ ἐπιταγήν. Ἵνα γὰρ μὴ τι ἀνθρώπινον πάθῃ ὁ Τιμόθεος, νομίζων ἐξ ἴξης αὐτῷ διαλέγεσθαι καὶ τοῖς μαθηταῖς, διὰ τοῦτο οὕτως ἤρξατο. Καὶ ποῦ ἐπέταξεν αὐτῷ ὁ΄ Θεός; Εὐρίσχεται τὸ Πνεῦμα λέγον ἐν ταῖς Πράξεσι τῶν ἀποστόλων, ᾿Αφορίσατέ μοι τὸν Παῦλον καὶ τὸν Βαργνάδαν. Καὶ πανταχοῦ δὲ γράφων προστίθησι τὸ ὄνομα τοῦ ᾿Αποστόλου, παιδεύων τὸν ἀχούοντα μὴ νομίζειν ἀνθρώπινα εἶναι τὰ λεγόμενα \" ὁ γὰρ ᾿Απόστολος οὐδὲν ἂν ἴδιον λέγοι \" καὶ εἰπὼν ᾿Απόστοιον, εὐθέως τοῦ ἀχροατοῦ τὴν διάνοιαν εἰς τὸν ἀποστείλαντα παραπέμπει. Διὰ τοῦτο πασῶν τῶν ἐπιστολῶν τοῦτο προτίθησιν, ἀξιόπιστον τὸν λόγον ποιῶν, “καὶ οὕτω λέγων Παῦνιος ἀπάστοϊῖος Ἰησοῦ Χριστοῦ κατ' ἐπιταγὴν θεοῦ Σωτῆρος ἡμῶν. Καὶ μὴν οὐδαμοῦ φαίνεται ὁ Πατὴρ ἐπιτάξας, ἀλλὰ πανταχοῦ ὁ Χριστὸς αὑτῷ διαλέγεται\" τί γάρ φησι; Περεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἀποστελῶ σε\" καὶ πάλιν, Καίσηαρί σε δεῖ παραστῆναι. ᾿Αλλ᾽ ἅπερ ἂν ὁ Υἱὸς ἑπιτάξῃ, [καὶ] ταῦτα τοῦ Πατρὸς ἐπιτάγματα λέγει εἶναι, ὥσπερ καὶ τὰ τοῦ Πνεύματος τοῦ Υἱοῦ. Ἰδοὺ γὰρ ἐξεπέμφθη, ὑπὸτοῦ Πνεύματος, ἀφωρίσθη ὑπὸ τοῦ Πνεύματος, καί φησιν ἐπιταγὴν εἶναι Θεοῦ. Τί οὖν; μὴ ἄρα ἐλαττοῖ τοῦ Υἱοῦ τὴν ἐξουσίαν τὸ τὸν ῬΑπόστολον αὐτοῦ κατ᾽ ἐπιταγὴν \" Πατρὸς πεπέμφθαι; Οὐδαμῶς ὅρα \"γὰρ πῶς αὐτὴν χοινὴν ἐποίησεν. Εἰπὼν γὰρ, Κατ' ἐπιταγὴν Θεοῦ Σωτῆρος ἡμῶν, ἐπήγαγε, Καὶ Κυρίου Χριστοῦ Ἰησοῦ, τῆς ἐλπίδος ἡμῶν. Ὅρα πῶς χυρίως τὰ ἐπώνυμα τέθειχε. Καὶ μὴν ὁ Ψαλμῳδὸς περὶ τοῦ Πατρὸς τοῦτό φησι, λέγων, Ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς \" Καὶ πάλιν ὁ μαχόριος Παῦλος γράφων ἑτέρωθί φησιν, Εἰς τοῦτο γὰρ χοπιῶμεν καὶ ὀνειδιζόμεθα, ὅτι ἠ.ϊπίκαμεν ἐπὶ Θεῷ ζῶντι καὶ ἀληθινῷ. Τὸν διδάσχαλον ἀναγχαῖον χιυδύνους ὑπομένειν, καὶ πολλῷ τῶν μαθητῶν πλείονας. Πατάξω γὰρ, φησὶ, τὸν ποιμένα, καὶ διασχορπισθήσεται τὰ πρόδατα. Ἐπεὶ οὖν τοῦτο γίνεται, σφοδότερον χατ᾽ αὐτῶν ὁ διάδολος πνεῖ, ἅτε ἐν τῇ τούτων ἀναιρέσει καὶ τοῦ ποιμνίου διασπειρομένου. Ἰρόθδατα μὲν γὰρ ἀποχτείνας, τὸ ποίμνιον ἡλάττωσε ᾿ τὸν δὲ ποιμένα ἐχ μέσου ποιήσας, ὁλόχληρὸν τὴν ποίμνην ἐλυμήνατο, τε οὖν ἐν ἐλάττονι πόνῳ μείζονα ἐργαζόμενος, καὶ ἐν μιᾷ ψυχῇ τὸ πᾶν λυμαινόμενος, τούτοις ἐφίσταται μᾶλλον. Διὰ «τοῦτο εὐθέως ἐχ προοιμίων αὐτοῦ τὴν ψυχὴν ἀνιστᾷ λέγων, Σωτῆρα τὸν θεὸν ἔχομεν, καὶ ἐλπίδα τὸν Χριστόν. Πολλὰ πάτχομεν, ἀλλ᾽ ἔχομεν ἐλπίδας μεγάλας\" χινδυνεύομεν, ἐπιδουλευόμεθα, ἀλλ᾽ ἔχομεν σώζοντα, οὐχ ἄνθρωπον, ἀλλὰ Θεόν. Οὔτε οὖν ὁ σώζων ἀσθενεῖ\" Θεὸς γάρ ἐστι, καὶ οἷοι ἐὰν ὦσιν οἱ χίνδυνοι, οὐ περιέσονται ἡμῶν \" οὔτε ἡ ἐλπὶς χαταισχύνεται \" Χριατὸς γάρ ἐστι. Δύο γὰρ τούτοις φέρομεν τοὺς χινδύνους, ἢ ταχέως αὐτῶν ἀπαλλαττόμενοι, ἣ χρησταῖς ἐλπίσι τρεφόμενοι. Πῶς δὲ οὐδαμοῦ τοῦ Πατρὸς ᾿Απόστολον ἑαυτὸν εἵναί φησιν, ἀλλὰ τοῦ Χριστοῦ; Πάντα χοινοποιεῖ, καὶ Εὐαγγέλιον δὲ αὐτὸ λέγει τοῦ Θεοῦ\" Ὅσα γὰρ ἂν πάθωμεν, φησὶν, οὐδέν ἐστι τὰ ἐνταῦθα ὦ. Τιμοθέῳ. γνησίῳ τέχνῳ ἐν πίστει. Καὶ τοῦτο παραχλητιχόν. Εἰ γὰρ τοσαύτην ἐπεδείξατο πίστιν. ὡς Παύλου γενέσθαι τέχνον, οὐχ ἁπλῶς, ἀλλὰ γνήσιον, θαῤῥήσει καὶ περὶ τῶν μελλόντων. Πίστεω: δὲ τὸ, χαταπίπτειν μηδὲ θορυθεῖσθαι. ᾿Αλλ᾽ ἰδοὺ καὶ τέχνον, καὶ γνήσιον τέχνον, καὶ οὐδαμοῦ τῆς αὐτῆς ἐστιν οὐσίας. ᾿Αλλὰ τί : ἄλογον ὁ ἦν; ᾿Αλλ᾽ οὐχ ἣν ἐχ Παύλου, φησίν ὥστε οὐ τοῦ ἔχ τινος εἶναι τοῦτο δηλωπιχόν. Τί οὖν; ἑτεροούσιος ἦν; Οὐδὲ τοῦτο. Εἰπὼν γὰρ τέχνον, διὰ τοῦτο προσέθηχεν, Ἐν πίστει, ὥστεδηλῶσαι ὅτι γνήσιος ἣν καὶ ἐξ αὐτοῦ ἦν \" οὐδὲν ἐνήλλακχτο, κατὰ τὴν πίστιν τὸ ἐμφερὲς εἶχεν \" ὃ καὶ ἐν «οἷς ἀνθρωπίνοις ἐπὶ τῆς οὐσίας ἐστὶν, ὅμοιός ἔστιν υἱὸς τῷ πατρὶ, ἀλλ᾽ οὐχ οὕτως, ὡς ἐπὶ Θεοῦ \" πλείων γὰρ ἐγγύτης ἐχεῖ, Ἐνταῦθα μὲν γὰρ, εἰ καὶ τῇ οὐσίᾳ καυτόν εἰσιν, ἀλλ᾽ ἑτέροις πολλοῖς διεστήχασι, χρώματι, σχήματι, συνέσει, χρόνῳ, προαιρέσει, τοῖς περὶ ψυχὴν, τοῖς περὶ σῶμα, τοῖς ἐχτὸς, καὶ πλείοσιν ἑτέροις διεστήχασιν ἀλλήλων, ἢ συνάπτονται πρὸς ἀλλήλους\" ἐκεῖ δὲ τούτων οὐδέν ἔστι τῶν διαφραγμάτων. Τὸ, Κατ᾽ ἐπιταγὴν, τοῦ, Κλητὸς, ἐνεργέστερόν ἐστι, καθὼς καὶ ἀλλαχόθεν ἔστι μαθεῖν. Ὅμοιον δὲ κοῦ, Τιμοθέῳ γγησίῳ τέκνῳ, καὶ Κορινθίοις φησὶν, Ἐν ζριστῷ Ἰησοῦ ἐγὼ ὑμᾶς ἐγέννησα, τουτέστιν ἐν πίστει, Τὸ δὲ, γνήσιον, προστίθησι, τὴν ἀχριδῆ καὶ ὑπὲρ τοὺς ἄλλους πρὸς αὐτὸν ὁμοιότητα δεῖξαι βουλόμενος οὐ τοῦτο δὲ μόνον, ἀλλὰ καὶ τὴν ἀγάπην τὴν πρὸς αὑτὸν, καὶ τὴν διάθεσιν τὴν πολλήν. Ἰδοὺ τὸ, ἐν», πάλιν ἐπὶ τῆς πίστεως \" Γνησίῳ γὰρ τέκνῳ ἐν πίστει, φησίν. \"Ὅρα δὲ καὶ τὸ ἐγκώμιον ὅσον, εἴ γε μὴ μόνον υἱὸν αὑτοῦ φησιν αὐτὸν, ἀλλὰ καὶ γνήσιον τέκνον. Χάρις, ἔλδος, εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Χριστοῦ ᾿Ιησοῦ τοῦ Κυρίου ἡμῶν.","t":"“Paul, an apostle of Jesus Christ by command of God our Savior and of the Lord Jesus Christ, our hope, to Timothy, my true child in the faith: grace, mercy, peace from God our Father and Christ Jesus our Lord.”\n\nGreat was the apostle’s dignity, great and wonderful; and everywhere we see Paul setting forth the grounds of that dignity, not as one who seized the honor, but as one to whom it was entrusted and who was under compulsion. For when he calls himself “called,” and when he says “through the will of God,” and again elsewhere, “For necessity is laid upon me,” and when he says that he was “set apart” for this, all these remove any ambition and boastfulness. For just as one who leaps upon an honor not given by God deserves the utmost blame, so one who shrinks back and leaps away from it is liable to other charges, disobedience and unbelief. This, then, is what Paul says now too at the beginning of the letter to Timothy, in these words: “Paul, an apostle of Jesus Christ by command of God.” He did not say here, “Paul, called,” but “by command.” He began in this way so that Timothy might not feel anything merely human, thinking that Paul spoke to him on an equal footing, as to the disciples. And where did God command him? We find the Spirit saying in the Acts of the Apostles, “Set apart for me Paul and Barnabas.” And everywhere in his writing he adds the name “apostle,” teaching the hearer not to think that what is said is human; for an apostle would say nothing of his own, and by saying “apostle” he at once sends the hearer’s mind on to the one who sent him. That is why he puts this at the head of all his letters, making his word trustworthy, and so he says: “Paul, an apostle of Jesus Christ by command of God our Savior.”\n\nAnd yet nowhere does the Father appear giving the command; everywhere it is Christ who speaks with him. For what does he say? “Go, for I will send you far away to the Gentiles”; and again, “You must stand before Caesar.” But whatever the Son commands, Paul calls the Father’s commands, just as he calls the Spirit’s commands the Son’s. For see: he was sent out by the Spirit, set apart by the Spirit, and he says it is the command of God. What then? Does it lessen the Son’s authority that his apostle was sent by the Father’s command? By no means. See how he made the authority common: having said “by command of God our Savior,” he added, “and of the Lord Christ Jesus, our hope.” See how fittingly he has placed the titles. And yet the Psalmist says this of the Father: “the hope of all the ends of the earth.” And again blessed Paul, writing elsewhere, says: “For to this end we toil and suffer reproach, because we have hoped in the living and true God.”\n\nThe teacher must endure dangers, and many more than the disciples. “For I will strike the shepherd,” it says, “and the sheep will be scattered.” Since this happens, the devil breathes more fiercely against teachers, since in their destruction the flock too is scattered. By killing sheep he diminished the flock; but by removing the shepherd he has ruined the whole flock. Since, then, with less labor he achieves more, and in one soul ruins everything, he sets upon these the more. That is why from the very opening Paul raises Timothy’s spirit, saying: We have God as Savior and Christ as hope. We suffer much, but we have great hopes; we are in danger, we are plotted against, but we have one who saves, not a man but God. So neither is the one who saves weak, for he is God, and whatever the dangers may be, they will not overcome us; nor does the hope put us to shame, for it is Christ. For we bear dangers in these two ways: either we are quickly freed from them, or we are nourished by good hopes.\n\nBut how is it that he nowhere says he is the Father’s apostle, but Christ’s? He makes all things common, and he calls the gospel itself the gospel of God. Whatever we suffer, he says, the things here are nothing.\n\n“To Timothy, my true child in the faith.” This too is encouraging. For if Timothy showed such faith as to become Paul’s child, not simply a child but a true one, he will be confident about the future too. For it belongs to faith not to fall down or be thrown into confusion. But see: “child,” and “true child,” and yet he is in no way of the same substance. What then? Was he something irrational? No; but he was not from Paul, someone says, so that this does not signify being from someone. What then? Was he of another substance? Not that either. Having said “child,” Paul added “in the faith” for this reason, to show that Timothy was a true child and was from him: nothing was altered; he bore the likeness according to faith. In human beings this holds with respect to substance: a son is like his father; but not as in the case of God, for there the nearness is greater. Here, even if they are the same in substance, they differ in many other things: color, shape, intelligence, age, choice, qualities of soul, qualities of body, outward circumstances; in more ways do they differ from one another than they are joined together. But there none of these partitions exists.\n\n“By command” is stronger than “called,” as one can learn from elsewhere too. Like “to Timothy, my true child” is what he says to the Corinthians: “In Christ Jesus I begot you,” that is, in faith. And he adds “true,” wishing to show Timothy’s exact likeness to him, beyond the others; and not this only, but also his love for him and his great affection. See, “in” again refers to faith: “to my true child in the faith,” he says. And see how great the praise, since he calls him not only his son but his true child.\n\n“Grace, mercy, peace from God our Father and Christ Jesus our Lord.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 1.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/1-1)."},"chrysostom-hom-1-timotheum/1.2":{"o":"Διὰ τί τῶν ἄλλων ἐπιστολῶν οὐδαμοῦ τὸν ἕλεον προέταξεν, ἀλλ᾽ ἐνταῦθα; Καὶ τοῦτο ἀπὸ πολλῆς φιχκὼς ὑπὲρ αὐτοῦ καὶ τρέμων. Οὕτω γὰρ ἐδεδοίχει, ὡς, ὃ μηδαμοῦ πεποίηχε, καὶ σωματιχῶν ἕνεχεν ἐπιστεῖλαι πρὸς αὐτὸν «, ὡς ὅταν λέγῃ, Οἴρῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς πυχγάς σου ἀσθενείας. Πλείονος γὰρ μάλιστα οἱ διδάσκαλοι δέονται τοῦ ἐλέου. Ἀπὸ Θεοῦ, φησὶ, Πατρὸς ἡμῶν καὶ Χριστοῦ ᾿᾽Ιησοῦ τοῦ Κυρίου ἡμῶν. Πάλιν ἐνταῦθα παραμυθία. Εἰ γὰρ πατὴρ ὁ θεὸς, ὡς τέχνων χήδεται \" ἄχονε γὰρ τοῦ Χριστοῦ. λέγοντος, Τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃς ἐὰν αἰτήσῃ ὁ υἱὸς αὐτοῦ ἄρτον, μὴ ἐπιδώσει αὑτῷ; Καθὼς παρεχάλεσά σε προσμεῖγαι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν. Ἄχουε τὸ προσηνὲς, πῶς οὐ διδασχάλου χέχρηται φωνῇ, ἀλλ᾽ οἰκέτου ἃ σχεδόν. Οὐ γὰρ εἴπεν, ᾿Ἐπέταξα, οὐδὲ, Ἐχέλευσα, οὐδὲ, Παρήνεσα, ἀλλὰ τί; Παρεκάλεσά σε. Οὐ μὴν πρὸς πάντας τοὺς μαθητὰς οὕτω διαχεῖσθαι ἡμᾶς χρὴ» ἀλλὰ πρὸς τοὺς ἡμέρους καὶ ἐναρέτους, πρὸς δὲ τοὺς ἄλλους ποὺς διεφθαρμένους καὶ μὴ γνησίους, ἑτέρως \" καθὼς καὶ αὐτὸς Ὑράφων ἀλλαχοῦ φησιν, Ἔλεγχε αὐτοὺς μετὰ πάσὴς ἐτιταγῆς. Καὶ ἐνταῦθα δὲ ὄρα τί φησιν᾽ Ἴνα παραγγείλῃς τισὶν, οὐχ, Ἵνα παραχαλέσῃς, ἀλλ᾽, Ἵνα παραγγείλῃς μὴ ἑτεροδιδασκαλεῖν. Τί τοῦτό ἐστιν; οὐ γὰρ ἤρχει ἡ Παύλου ἐπιστολὴ, ἣν ἐπέστειλεν αὐτοῖς; Ἥρχει μὲν, ἀλλὰ πρὸς τὰ γράμ- ἯΙ οὖν τοῦτο ἐστιν εἰπεῖν, ἢ ὅτι καὶ πρὸ τῶν διά στεῖλαι αὐτῷ. γραμμάτων ταῦτα ἦν. Καὶ αὐτὸς δὲ πολὺν ἐν τῇ πόλει ταύτῃ χρόνον πεποίηχε, καὶ ἐνταῦθα τὸ ἱερὸν τῆς ᾿Αρτέμιδος ἦν, ἐνταῦθα ἔπαθε τὰ δεινὰ ἐχεῖνα, Μετὰ γὰρ τὸ λυθῆναι τὸ θέατρον, χαλέσας καὶ παραχαλέσας τοὺς μαθητὰς, οὕτως ἐξέπλει, καὶ πάλιν παρεγένετο αὑτοῖς. ΓΛξιον δὲ ζητῆσαι, εἰ νῦν ἐν- (δρυσεν ἐχεῖ τὸν Τιμόθεον\" φησὶ γάρ \" Ἵνα παραγγείλῃς τισὶ μὴ ἑτεροδιδασκαλεῖν. Οὐ τίθησιν αὖτοὺς ὀνομαστὶ, ἵνα μὴ ἀναισχυντοτέρους ἐργάσηται τῇ τοῦ ἐλέγχον περιφανείᾳ. Ἐνταῦθά τινες ἦσαν ἐξ Ἰουδαίων ψευδαπόστολοι, βουλόμενοι πάλιν ἐπὶ τὸν νόμον ἕλκειν τοὺς πιστοὺς, ὃ πανταχοῦ τῶν ἐπιστολῶν αἰτιᾶται. Ἐποίουν δὲ τοῦτο οὐχ οὕτως ὑπὸ συνειδότος ἑλκόμενοι, ὡς ὑπὸ χενοδοξίας, καὶ τοῦ θέλειν ἔχειν μαθητὰς, καὶ τῷ μακαρίῳ Παύλῳ φιλογειχοῦντες, καὶ πρὸς αὐτὸν ζηλοτύπως ἔχοντες. Τοῦτό ἐστιν Ἑτεροδιδασκαλεῖν. Μηδὲ προσέχειν, φησὶ, μύθοις καὶ γεγεαλογίαις ἀπεράντοις. Νύθους οὗ τὸν νόμον φησὶν, ἄπαγε \" ἀλλὰ τὰς παραποιήσεις καὶ τὰ παραχαράγματα “καὶ τὰ παράσημα δόγματα. Εἰχὸς γὰρ τοὺς ἐξ Ἰουδαίων ἐν τοῖς ἀνονήτοις τὸν πάντα λόγον ἀναλίσχειν, πάππους καὶ πολλῆς καὶ ἱστορίας δόξαν ἔχωσιν. Ἵνα παραγγείλῃς τισὶ, φησὶ, μὴ ἑτεροδιδασκα. εῖν, μηδὲ προσἔχειν μύθοις καὶ γεγεαλογίαις ἀπεράντοις. Τί ἔστιν, ᾿Απεράντοις; \"Ἄτοι πέρας οὐδὲν ἐχούσαις, ἢ οὐδὲν χρήσιμον, ἣ δυσχατάληπτον ἡμῖν. Εἶδες πῶς διαδάλλει τὴν ζήτησιν; Ἔνθα γὰρ πίστις, οὐ χρεία ζητήσεως \" ἔνθα μηδὲν δεῖ περιεργάζεσθαι, τί δεῖ ζητήσεως; ἡ ζήτησις τῆς πίστεώς ἐστιν ἀναιρετικῆ. Ὃ γὰρ ζητῶν, οὐδέπω εὗρεν\" ὁ ζητῶν, πιστεῦσαι οὐ δύναται. Διὰ τοῦτό φησι, Μὴ ἀσχολώμεθα περὶ τὰς ζητήσεις\" ἐπεὶ εἰ ζητοῦμεν, οὐχ ἔστι τοῦτο πίστις\" ἡ γὰρ πίστις ἀναπαύει τὸν λογισμόν. Πῶς οὖν φησιν ὁ Χριστὸς, Ζητεῖτε, καὶ εὑρήσετε, κρούετε, καὶ ἀγοιγήσεται ὑμῖν\" καὶ, Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς ἐξ ταύταις δοκεῖτε ζωὴν αἰώνιον ἔχειν; Ἐχεῖ μὲν τὸ, Ζητεῖτε, περὶ αἰτήσεως λέγει καὶ σφοδροῦ πόθου \" ἐνταῦθα δὲ τὸ, Ἐρευνᾶτε τὰς Γραφὰς, οὗ τοὺς ζητητιχούς ἐστιν εἰσάγοντος πόνους, ἀλλ᾽ ἐχδάλλοντος. Εἶπε γὰρ, Ἐρευνᾶτε τὰς Γραφὰς, τουτέστιν; ὥστε τὴν ἀχρίδειαν αὐτῶν καταμαθεῖν καὶ εἰδέναι, οὐχ ἵνα ἀεὶ ζητῶμεν, ἀλλ' ἵνα παυώμεθα ζητοῦντες. Καὶ καλῶς εἶπε, Παράγγελλέ τισι Μὴ ἑτεροδιδασκα- Δεῖν, μηδὲ προσέχειν μύθοις καὶ γενγεωλογίαις ἀπεράντοις, αἵτινες ζητήσεις παρέχουσι μᾶλλον, ἣ οἰκονομίαν Θεοῦ τὴν ἐν πίστει. Καλῶς εἶπεν, Οἰχογομίαν Θεοῦ\" μεγάλα γὰρ ἡμῖν δοῦναι ἠθέλησεν ὁ Θεὸς, ἀλλ᾽ οὐ δέχεται ὁ λογισμὸς τὸ μέγεθος αὐτοῦ τῶν οἰχονομιῶν. Διὰ πίστεως οὖν τοῦτο γενέσθαι δεῖ, ὅπερ ἐστὶ φάρμαχον ψυχῶν μέγιστον. Ἢ τοίνυν ζήτησις ἐναντία ἐστὶ τῇ οἰχονομίᾳ τοῦ Θεοῦ. Τί γὰρ ἀπὸ πίστεως οἰχονομεῖται; Δέξασθαι τὰς εὐεργεσίας αὐτοῦ, καὶ γενέσθαι βελτίους, καὶ περὶ μηδενὸς ἀμφισδητεῖν καὶ ἀμφιθάλλειν, ἀλλ᾽ ἀναπαύεσθαι. ἽΛπερ γὰρ ἡ πίστις ἤνυσε καὶ ᾧχοδόμησε, ταῦτα αὕτη χαταστρέφει, ζητήσεις παρ΄ ἐχουσα, καὶ τὴν πίστιν ἐχδάλλουσα. Μηδὲ προσέχειν, φησὶ, μύθοις καὶ γενεαογίαις ἀπεράντοις. Καὶ αἱ γενεαλογίαι, φησὶ, τί ἔδλαπτον; “Ἔλεγεν ὁ Χριστὸς, ὅτι διὰ πίστεως δεῖ σωθῆναι \" ἐχεῖνοι ἐζήποῦν, καὶ ἔλεγον ὅτι οὐχ ἕνι τοῦτο. Ἐπειδὴ γὰρ ἡ μὲν ἀπόφασις κατὰ τὸ παρὸν ἦν, ἡ δὲ ἔχδασις τῆς ἀποφάσεως ἐν τῷ μέλλοντι, πίστεως ἔδει. Ἐχεῖνοι δὲ ἐνεπόδιζον τῇ πίστει. Οἶμαι δὲ καὶ “Ἕλληνας αὐτὸν ἐνταῦθα αἰνίττεσθαι, ὅταν λέγῃ, Μύθοις καὶ γενγεαλλογίαις, ὡς τοὺς θεοὺς αὐτῶν χαταλεγόντων.","t":"Why did he nowhere in his other letters put “mercy” first, but here? This too comes from his great love for Timothy and his fear for him. He was so afraid for him that, as he does nowhere else, he even wrote to him about bodily matters, as when he says, “Use a little wine for the sake of your stomach and your frequent ailments.” For teachers especially need more mercy.\n\n“From God our Father and Christ Jesus our Lord.” Here again is comfort. For if God is Father, he cares for him as for children. Hear Christ saying: “Which of you, if his son asks for bread, will not give it to him?”\n\n“As I urged you to remain in Ephesus when I was going to Macedonia.” Hear the gentleness, how he uses not the voice of a teacher but almost that of a servant. For he did not say “I commanded,” or “I ordered,” or “I advised,” but what? “I urged you.” Yet we ought not to be so disposed toward all disciples, but toward the gentle and virtuous; toward the others, the corrupt and not genuine, otherwise, as he himself writes elsewhere: “Rebuke them with all authority.” And here too see what he says: “that you may charge certain persons,” not “that you may urge,” but “that you may charge them not to teach otherwise.” What does this mean? Was Paul’s letter, which he had sent them, not enough? It was enough; but with regard to letters … So either one must say this, or else that these things happened even before the letter. He himself had spent a long time in this city; here was the temple of Artemis, here he had suffered those terrible things. For after the theater was broken up, he called and exhorted the disciples and then sailed away, and later came back to them. It is worth asking whether he settled Timothy there at that time; for he says, “that you may charge certain persons not to teach otherwise.”\n\nHe does not name them, so as not to make them more shameless by the publicity of the rebuke. There were there certain false apostles from among the Jews, who wished to drag the faithful back to the law, a thing he blames everywhere in his letters. They did this not so much because conscience drew them as from vainglory and the wish to have disciples, being contentious toward blessed Paul and jealous of him. This is “to teach otherwise.”\n\n“Nor to give heed,” he says, “to myths and endless genealogies.” By “myths” he does not mean the law, far from it, but the distortions, the counterfeits, the spurious doctrines. For it is likely that those from among the Jews spent their whole discourse on useless things, counting up grandfathers and great-grandfathers, so as to have a reputation for much learning and history. “That you may charge certain persons,” he says, “not to teach otherwise, nor to give heed to myths and endless genealogies.” What is “endless”? Either having no end, or having nothing useful, or hard for us to grasp. Do you see how he discredits inquiry? For where there is faith, there is no need of inquiry; where nothing needs to be curiously investigated, what need is there of inquiry? Inquiry destroys faith. For one who inquires has not yet found; one who inquires cannot believe. That is why he says, Let us not busy ourselves with inquiries; for if we inquire, this is not faith, since faith gives rest to reasoning.\n\nHow then does Christ say, “Seek, and you will find; knock, and it will be opened to you,” and “Search the Scriptures, because you think that in them you have eternal life”? There, “seek” refers to asking and intense longing; and “search the Scriptures” does not bring in the labors of inquiry but drives them out. For he said “search the Scriptures,” that is, so as to learn their exact meaning and know it, not so that we may always be inquiring, but so that we may stop inquiring. And well did Paul say, “Charge certain persons not to teach otherwise, nor to give heed to myths and endless genealogies, which promote inquiries rather than God’s stewardship, which is in faith.” Well did he say “God’s stewardship”: for God wished to give us great things, but reasoning cannot take in the greatness of his dispensations. This must therefore come about through faith, which is the greatest medicine of souls. Inquiry, then, is opposed to God’s stewardship. For what is administered by faith? To receive his benefits, to become better, to dispute and doubt about nothing, but to be at rest. What faith has accomplished and built up, inquiry overturns, raising questions and driving out faith.\n\n“Nor to give heed,” he says, “to myths and endless genealogies.” And what harm, someone asks, did the genealogies do? Christ said that one must be saved by faith; they inquired and said that this was not possible. For since the declaration was made for the present, but the fulfilment of the declaration lay in the future, faith was needed. But they hindered faith. I think that here he is also hinting at the Greeks, when he says “myths and genealogies,” since they enumerate their gods.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 1.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/1-2)."},"chrysostom-hom-1-timotheum/1.3":{"o":"Μὴ τοίνυν προσέχωμεν ταῖς ζητήσεσι. Πιστοὶ γὰρ διὰ τοῦτο χεχλήμεθα, ἵνα ἀνενδοιάστως τοῖς λεγομένοις πιστεύωμεν, ἵνα μηδὲν ἀμφιδάλλωμεν. Εἰ μὲν γὰρ ἀνθρώπινα τὰ λεγόμενα ἦν, ἐχρῆν αὐτὰ βασανίξεσθαι\" εἰ δὲ Θεοῦ, τιμᾶσθαι αὐτὰ μόνον χρὴ καὶ πιστεύεσθαι \" ἂν δὲ μὴ πιστεύωμεν, οὐδὲ ὅτι Θεὸς ἔστι πεισόμεθα. Πῶς γὰρ οἶδας ὅτι Θεὸς ἔστιν, εὐθύ-. νας αὐτὸν ἀπαιτῶν; Τοῦτο πρῶτον τεχμήριον τοῦ τὸν Θεὸν εἰδέναι, τὸ πιστεύειν οἷς ἂν λέγῃ χωρὶς τεχμηρίων καὶ ἀποδείξεων. Τοῦτο καὶ Ἕλληνες ἴσασιν\" ἐπίστευον γὰρ τοῖς θεοῖς, φησὶ, καίΐίτοι γε ἄνευ τεχμηρίων λέγουσι, Τί δήποτε; Ὅτι ἔχγονοί εἶσι θεῶν. Ὁρᾷς ὅτι καὶ Ἕλληνες τοῦτο ἴσασι; Καὶ τί λέγω ἐπὶ θεῶν; ἐπὶ ἀνθρώπου τοῦτο ἐποίουν γόητος καὶ μάγου, τοῦ Πυθαγόρου λέγω\" Αὐτὸς ἔφη\" καὶ ἐπὶ ναῶν ἡ σιγὴ ἄνωθεν ἐγέγραπτο, καὶ κατεῖχε τῷ δαχτύλῳ τὸ στόμα, καὶ ἐπισφίγγουσα τὰ χείλη, πᾶσι τοῖς παριοῦσι σιγᾷν παρήνει. Εἶτα ἐχεῖνα μὲν οὕτω σεμνὰ, τὰ δὲ ἡμέτερα οὐχ οὕτως, ἀλλὰ καταγέλαστα; καὶ ποίας οὐχὶ μανίας ἂν εἴη τοῦτο ὑπερδολὴ : Τὰ μὲν χὰρ Ἑλλήνων εἰκότως ζητεῖται \" τοιαῦτα γάρ ἐστι, μάχαι τῶν λογισμῶν καὶ ἀμφισθητήσεις καὶ συμπεράσματα\" τὰ δὲ ἡμέτερα τούτων ἁπάντων χεχώρισται. Ἐκεῖνα μὲν γὰρ ἀνθρωπίνη εὗρε σοφία, ταῦτα δὲ χάρι; ἐδίδαξε πνευματιχή ἐκεῖνα μωρίας καὶ ἀνοίας, ταῦτα τῆς ὄντως σοφίας δόγματα, Ἐχεῖοῦχ ἔστι μαθητὴς, οὐδὲ διδάσχαλος, ἀλλὰ πάντες συζητοῦσιν\" ἐνταῦθα χἂν διδάσχλλος ἧ, χἂν μαθητὴς, ἀαθεῖν παρ᾽ οὗ μαθεῖν χρὴ, πείθεσθαι, οὐκ ἀμφισδητεῖν, πιστεύειν, οὐ συλλογίζεσθαι. Διὰ πίστεως γὰρ πάντες εὑδοχίμησαν οἱ παλαιοὶ, καὶ ταύτης ἄνευ Καὶ τί λέγω περὶ τῶν ἐπουρανίων; χἂν τὰ ἐπὶ γῆς ἐξετάσωμεν, ταύτης εὑρήσεις ἐχόμενα\" οὔτε γὰρ συναλλάγματα, οὔτε τέχναι, οὔτε ἄλλο οὐδὲν ἔσται τοιοῦτον χωρὶς ταύτης. Εἰ δὲ ἐνταῦθα, ἔνθα περὶ ψευδῶν πραγμάτων, ταύτης δεῖ, πολλῷ μᾶλλον ἐν ἐχείνοις, Ταύτης οὖν ἐχώμεθα, ταύτην μετίωμεν \" οὕτω πάντα τὰ ὀλέθρια δόγματα τῆς ψυχῆς ἐχδάλλομεν τῆς ἡμετέρας, οἷον γένεσιν λέγω καὶ εμαρμένην. \"᾽Δν π'στεύσῃς ὅτι ἔστιν ἀνάστατις καὶ χρίσις, πάντα τὰ το'αὔῦτα δυνήσῃ τῆς ψυχῆς ἐχόαλεῖν \" πίστευσον ὅτι ἔστ: Θεὸς δίχαιος, καὶ οὐ πιστεύσεις ὅτι ἔσται \" γένεσις ἄδικος \" πίστευσεον ὅτι ἔστι Θεὸς προνοῶν, καὶ οὐ πιστεύσεις ὅτι ἔσται γένεσις πάντα συνέχουσα \" πίστευσον ὅτι ἔσται χόλασις καὶ βασιλεία, καὶ οὐ πιστεύσεις ὅτι ἔστι γένεσις, τὸ μὲν ἐφ᾽ ἡμῖν ἀναιροῦσα, ὑποδάλλουσα δὲ ἡμᾶς ἀνάγχῃ καὶ βίᾳ. Μὴ σπείρῃς, μὴ φυτεύσης, μὴ στρατεύσῃ, μηδὲν ὅλως ἐργάσῃ\" πάντως γὰρ καὶ ἑχόντος σου καὶ ἄκοντος ἥξει τὰ τῆς γενέσεως. Τί ἡ μῖν δεῖ λοιπὸν εὐὖχῶν; διὰ τί οὖν θέλεις γενέσθαι Χριστιανὸς, εἰ γένεσις ἔστιν; οὐ γὰρ ὑπὸ ἔγχλημρα ἔσῃ. Πόθεν τέχναι; ἀπὸ γενέσεως; Ναὶ, φησὶ, καὶ εἵμαρται τῷ δεῖνι γενέσθαι σοφῷ μετὰ πόνων. Καὶ δεῖξόν μοί τινα χωρὶς τοῦ πονεῖν, μαθόντα τέχνην \" ἀλλ᾽ οὐχ ἂν ἔχοις\" οὕτως οὐ τῆς γενέσεώς ἐστιν ἀλλὰ τῶν πόνων. Πόθεν οὖν ὁ δεῖνα πλούσιός ἐστι μιαρὸς ὧν, φησὶ, καὶ πονηρὸς, παρὰ πατρὸς μὴ δεξάμενος τὴν χληρονομίαν ἕτερος δὲ μυρία μοχθῶν, πένης ὑπάρχει; ταῦτα γὰρ συνεχῶς γυμνάζουσι πάντα ἐπὶ πλούτου καὶ πενίας χινοῦντες, οὐδὲν ἐπὶ χαχίας καὶ ἀρετῆς. ᾿Αλλ᾽ ἐνταῦθα μὴ τοῦτο εἴπῃς, ἀλλὰ δεῖξον εἴ τις χαχὸς ἐγένετο σπουδάζων, εἴ τις ἀγαθὸς ῥᾳθυμῶν\" εἰ γὰρ ἰσχὺν ἔχει ἡ εἰμαρμένη, ἐπὶ τῶν μεγίστων ἔνδειχνύσθω τὴν ἰσχὺν, ἐπὶ ἀρετῆς καὶ χαχίας, μὴ ἐπὶ πλούτον καὶ πενίας. -Καὶ πόθεν ὁ δεῖνα ἐν νόσοις, φησὶν, ὁ δεῖνα ἐν ὑγείᾳ; πόθεν ὁ δεῖνα εὐδοχιμεῖ, ἕτερος δὲ ἀσχημονεῖ: πόθε» ἐχείνῳ χατὰ γνώμην τὰ πράγματα προχωρεῖ, ἑτέρῳ δὲ μυρία ἐπὶ μυρίοις ἐμποδίσματα; ᾿Απόστηθι τῆς γενέσεως, καὶ εἴσῃ ταῦτα ' ἀχριδῶς πίστευσον ὅτι Θεός ἐστιν ὁ προνοῶν, καὶ εἴσῃ σαφῶς ταῦτα. ᾿Αλλ᾽ οὗ δύναμαι, φησίν οὐ γὰρ ἀφίησιν ἡ σύγχυσις τῶν πραγμάτων τούτων ὑποπτεῦσαι πρόνοιαν. Εἰ Θεοῦ’ ταῦτα ἔργα, πῶς δύναμαι πιστεῦσαι ὅτι Θεὺς ὁ ἀγαθὸς τῷ πόρνῳ, τῷ μιαρῷ, τῷ πλεονέχτῃ χρήματα δίδωσι, τῷ δὲ ἀγαθῷ οὐχέτι; πόθεν πιστεύσω; ἀπὸ γὰρ πραγμάτων δεῖ πιστεύειν. Καλῶς \" οὐχοῦν γενέσεως ἐχεῖνα δικαίας, ἣ ἀδίχου; ᾿Λδίχου, φής. Τίς οὖν ταύτην ἐποίησεν; ἄρα δ Θεός; θῦ, φησὶν, ἀλλ᾽ ἀγέννητός ἐστι. Καὶ πῶς ἀγέννητος οὖσα τοιαῦτα ἐργάζεται; ἐναντία γὰρ ταῦτα. Οὐχ ἔστιν οὖν ὅλως Θεοῦ ταῦτα. Οὐχοῦν ἐξετάσωμεν, τίς τὸν οὐρανὸν ἐποίησεν. Ἢ γένεσις, φησί. Τίς τὴν γῆν, τίς τὴν θάλασσαν, τίς τὰς ὥρας; Εἶτα ἐν μὲν τοῖς ἀψύχοις τοσαύτὴν εὐταξίαν ἐποίησε, τοσαύτην ἁρμονίαν, ἐν δὲ ἢ μῖν, δι᾽ οὗς τὰ πάντα, τοσαύτην ἀταξίαν; ὥσπερ ἂν εἴ τις τῆς μὲν οἰχίας, ὅπως ἔσται θαυμαστὴ, προνοήσειε, τῶν δὲ οἰχετῶν μηχέτι. Τίς τὴν διαδοχὴν τῶν ὡρῶν φυλάττει; τίς τοὺς εὐτάχτους τῆς φύσεως νόμους τέθειχε; τίς ἡμέρας καὶ νυχτὸς δρόμους ἔταξε; Ταῦτα ἐχείνης τῆς γενέσεως ἀνώτερά ἐστιν. Οὗ, φησὶν, ἀλλ᾽ αὐτόματα γέγονε. Καὶ πῶς ἂν εὐταξία τοσαύτη αὖτομάτη γένοιτο ἄν; Πόθεν οὖν, φησὶν, οἱ τϑλούσιοι, οἱ ὑγιαίνοντες, οἱ εὐδοχιμοῦντες, οἱ μὲν ἀπὸ πλεονεξίας, οἱ δὲ ἀπὸ χληρονομίας, οἱ δὲ ἀπὸ βίας : τίνος οὖν ἕνεχεν εὐημερεῖν τοὺς χαχοὺς συνεχώρησεν ὁ Θεές; τι οὐχ ἔστιν ἐνταῦθα ἡ τοῦ χατ᾽ ἀξίαν ἀντίδοσις, ἀλλ᾽ ἐν τῷ μέλλοντι καιρῷ \" τότε μοι δεῖξον τοιοῦτόν τι γινόμενον. Τέως ἐνταῦθά μοι δὸς, φησὶ, καὶ ἐχεῖ οὐ ζητῶ. ᾿Αλλὰ διὰ τοῦτο οὐ λαμδάνεις, ἐπεὶ ζητεῖς. Εἰ γὰρ ἐχτὸς ὧν τῆς ἡδονῆς οὕτως αὐτὰ ζητεῖς, ὡς ἐχείνων προτιιᾶν, πολλῷ μᾶλλον, εἰ καὶ ἡδονῆς χαθαρᾶς ἀπέλανες. Διὰ τοῦτο ταῦτα δείχνυσί σοι, ὅτι οὐδέν εἶσιν, ὅτι ἀδιάφορά ἐστιν\" οὐ γὰρ ἂν, εἰ μὴ ἀδιάφορα ἣν, καὶ ἐχείνοις αὑτὰ ἔδωχεν ἄν \" εἰπέ μοι, τὸ μέλανα εἶναι, ἣ μαχρὸν, ἣ μικρὸν, οὐχὶ ἀδιάφορον; οὕτω καὶ ὁ πλοῦτος. Εἰπὲ γάρ μοι, ἐπὶ τῶν ἀναγκαίων οὐχ ἐξ ἴσης πᾶσι δέδοται, οἷον ἐπιτηδειότης πρὸς ἀρετὴν, τῶν πνευματιχῶν δωρεῶν ἡ διανομὴ; Εἰ ἤδεις τοῦ Θεοῦ τὰς εὐεργεσίας, οὐχ ἂν ἐχείνων ἐξ ἴσης ἀπολαύων ἐν τούτοις ἢγανάχτησας, οὐδ᾽ ἂν ταύτὴν τὴν πλεονεξίαν ἐζήτησας. ἐχείνην τὴν ἰσομοιρίαν εἰδώς; Ὥσπερ ἂν ὁ οἰχέτης τροφὰς μὲν τὰς παρὰ δεσπότου καὶ ἐνδύματα καὶ αἰχήματα χαρπούμενος, καὶ πάντων τῶν ἄλλων ἐξ ἴσης τοῖς ἄλλοις ἀπολαύων, εἰ τρίχας ἔχοι. περιττὰς ἐπὶ τῆς χεφαλῆς, ἣ ὅὄνυχαι μείζονας, πλέον ἔχειν νομίζοι τῶν ἄλλων τὸν αὐτὸν δὴ τρόπον καὶ ὁ τοιοῦτος μάτην ἐπὶ τούτοις μέγα φρονεῖ, ἐφ᾽ οἷς τὴν ἀπόλαυσιν πρόσχαιρον ἔχει. Διὰ καῦτα ἡμᾶς ἀφίστησιν αὐτῶν, ἵνα τὴν μανίαν ταύτὴν σδέσῃ, ἵνα μεταγάγῃ τὸν πρὸς αὐτὰ πόθον εἰς «ὃν οὐρανόν. Ἡμεῖς δὲ οὐδὲ οὕτω σωφρονιζόμεθα. Ὡς γὰρ τὸ παιδίον εἴ τι παιδιχὸν ἔχοι, καὶ προτιμᾷ τοῦτο τῶν ἀναγκαίων, ἀποστερεῖ αὐτὸ ὁ πατὴρ τῶν παιδιχῶν, ἵνα καὶ ἄκοντα μεταγάγῃ πρὸς τὸ τέλειον. οὕτω καὶ ὁ Θεὸς πάντα ποιεῖ, ἵνα ἡμᾶς μεταγάγῃ εἰς τὸν οὐρανόν. Πῶς οὖν τοὺς πονηροὺς ἀφίησι πλου-- «πεῖν, φησίν; τι οὐ πολὺς αὐτῷ λόγος ἐχείνων. Πῶς οὖν καὶ τοὺς δικαίους; Οὐχ αὐτὸς, ἀλλ᾽ ἁπλῶς συγχωρεῖ. Καὶ ταῦτα μὲν νῦν ἐπιπολαίως ἡμῖν εἴρηται, ὡς πρὸς ἀγνοοῦντας τὰς Γραφάς\" εἰ δὲ ἐδούλεσθε πιστεύειν καὶ προσέχειν τοῖς θείοις λόγοις, οὐδὲν ἂν ἡμῖν τούτων ἐδέησε τῶν λόγων ἐχ τούτων γὰρ πάντα ἂν ἤδειμεν. Ἵνα γὰρ μάθῃς, ὅτι οὐδέν ἔστιν ὁ πλοὺτος, οὔτε ἡ ὑγεία, οὔτε ἡ δόξα, ἐγώ σοι δείχνυμι πολλοὺς, οἷς ἐξὸν χερδαΐνειν, οὐ χερδαίνουσιν, οἷς ἐξὸν ὑγιαίνειν, χκατατήχουσιν ἑαυτῶν τὰ σώματα, οἷς ἐξὸν δόξης ἀπολαύειν, πάντα πράττουσιν ὥστε χαταφρονεῖσθαι. Οὐδεὶς μέντοι ἀγαθὸς ὧν, σπουδάζει εἶναι χαχός. Οὐχοῦν παυσώμεθα τοῦ ζητεῖν τὰ ἐνταῦθα ἀγαθὰ, καὶ ζητήσωμεν τὰ ἐν οὐραγοῖς. Οὔτω γὰρ αὐτῶν καὶ τυχεῖν δυνησόμεθα, καὶ «τῆς ἀϊδίου τροφῆς ἀπολαύσομεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ. Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","t":"Let us, then, not give heed to inquiries. For we have been called “the faithful” for this reason: that we may believe what is said without hesitation and doubt nothing. If what is said were human, it would need to be tested; but if it is God’s, it must only be revered and believed. If we do not believe, we will not even be persuaded that God exists. For how do you know that God exists, when you demand that he give account of himself? This is the first proof of knowing God: to believe what he says without proofs and demonstrations. Even the Greeks know this. For they believed their gods, someone says, although they speak without proofs. Why? Because they are offspring of gods. Do you see that even the Greeks know this? And why speak of gods? They did this even with a man, a sorcerer and magician, I mean Pythagoras: “He himself said it.” And over the temples silence was inscribed of old; and holding her finger to her mouth and pressing her lips together, she urged all who passed by to be silent. Are those things, then, so venerable, while ours are not, but laughable? What extreme of madness would this not be?\n\nThe Greeks’ teachings are rightly inquired into, for they are of that kind: battles of reasonings, disputes, and syllogisms. But ours are set apart from all these. Those human wisdom discovered; these spiritual grace taught. Those are doctrines of folly and senselessness; these of true wisdom. There, there is neither disciple nor teacher, but all inquire together; here, whether one is teacher or disciple, one must learn from the one from whom one ought to learn, obey, not dispute; believe, not reason it out. For by faith all the men of old won approval, and without it … And why speak of heavenly things? Even if we examine earthly things, you will find them dependent on faith: neither contracts, nor crafts, nor anything else of the kind will exist without it. And if faith is needed here, where false things are concerned, much more in those. Let us hold to it, then, and pursue it. So we cast out of our souls all the destructive doctrines, such as, I mean, the nativity and fate.\n\nIf you believe that there is a resurrection and a judgment, you will be able to cast all such things out of the soul. Believe that there is a just God, and you will not believe that there is an unjust nativity. Believe that there is a God who provides, and you will not believe that there is a nativity that controls all things. Believe that there will be punishment and a kingdom, and you will not believe that there is a nativity that abolishes what is in our power and subjects us to necessity and force. Do not sow, do not plant, do not go to war, do no work at all; for whether you are willing or unwilling, what the nativity decrees will come. What need have we of prayers any longer? And why do you wish to become a Christian, if there is a nativity? For you will be liable to no charge. Whence come the crafts? From the nativity? Yes, he says; it is fated for so-and-so to become wise with labor. Then show me someone who learned a craft without labor; but you cannot. So it belongs not to the nativity but to labor.\n\nWhence then, he says, is so-and-so rich, though he is vile and wicked and did not receive an inheritance from his father, while another, toiling endlessly, is poor? For they constantly ply these questions, raising everything about wealth and poverty, nothing about vice and virtue. But in this matter do not say this; rather show whether anyone became wicked while striving, or anyone good while being careless. If fate has power, let it show its power in the greatest things, in virtue and vice, not in wealth and poverty. And whence, he says, is so-and-so sick and so-and-so healthy? Whence is so-and-so honored, while another is disgraced? Whence do things go as he wishes for one, while for another there are countless hindrances upon countless? Put away the nativity, and you will know these things. Believe firmly that it is God who provides, and you will know these things clearly. But I cannot, he says; the confusion of these affairs does not allow me even to suspect a providence. If these are God’s works, how can I believe that God, who is good, gives money to the fornicator, the vile man, the greedy man, and not to the good man? How shall I believe? For one must believe from facts.\n\nVery well. Are these things, then, the work of a just nativity or an unjust one? Unjust, you say. Who then made it? God? No, he says; it is unbegotten. And how, being unbegotten, does it do such things? These are contradictory. So these things are not God’s at all. Then let us examine who made the heaven. The nativity, he says. Who the earth, who the sea, who the seasons? Then among lifeless things it produced such good order, such harmony, but among us, for whose sake all things exist, such disorder? It is as if someone took care that his house be admirable, but not his servants. Who guards the succession of the seasons? Who laid down the well-ordered laws of nature? Who ordered the courses of day and night? These things are beyond that nativity. No, he says, they came about of themselves. And how could such good order come about of itself?\n\nWhence then, he says, are the rich, the healthy, the honored, some from greed, some from inheritance, some from violence? Why then did God allow the wicked to prosper? Because here is not the recompense according to desert, but in the age to come. Show me anything of the kind happening then. Meanwhile, he says, give to me here, and there I ask for nothing. But you do not receive for this very reason, because you seek it. For if, while you are without the pleasure, you seek these things so as to prefer them to those, how much more if you were enjoying pure pleasure! That is why he shows you that these things are nothing, that they are indifferent; for if they were not indifferent, he would not have given them to those men as well. Tell me, is not being dark, or tall, or short, a thing indifferent? So too is wealth. For tell me, in necessary things has not an equal share been given to all, such as aptitude for virtue and the distribution of spiritual gifts? If you knew God’s benefits, you would not, while enjoying those equally, be vexed over these, nor would you seek this advantage, knowing that equality of portion. It is as if a servant who receives food, clothing, and lodging from his master, and enjoys everything else equally with the others, were to think he had more than the others if he had extra hair on his head or longer nails; in the same way such a man is vainly proud of these things, of which he has only temporary enjoyment. That is why God draws us away from them: to quench this madness and to transfer our longing for them to heaven. But even so we are not brought to our senses. As with a child who has some toy and prefers it to necessary things, the father deprives him of the toy, to bring him even against his will to maturity; so God too does everything to bring us to heaven. How then, someone says, does he let the wicked grow rich? Because he takes little account of them. How then the righteous too? He does not do it himself; he simply permits it.\n\nThese things we have now said superficially, as to people ignorant of the Scriptures. If you were willing to believe and to attend to the divine words, we would have needed none of these words; from those we would know everything. For that you may learn that wealth is nothing, nor health, nor glory, I show you many who, though able to gain, do not gain; who, though able to be healthy, waste their bodies; who, though able to enjoy glory, do everything so as to be despised. Yet no one who is good strives to be wicked. Let us, then, stop seeking the good things here and seek those in heaven. For so we shall be able to obtain them and enjoy the eternal nourishment, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 1.3 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/1-3)."},"chrysostom-hom-1-timotheum/10.1":{"o":"Εἴ τις ἐπισχοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. Δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, γηφάλιον, σώφρογα, κόσμιον, φιλόξενον, διδαχτικὸν, δὰ πάρἐπιειχῆ, ἄμαχον, ἀφριζάργυρον, τοῦ ἰδίου οἴχου χαλῶς προϊστάμενον, τέχγα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος. ᾿ α΄. Μέλλων χατιέναι εἰς τὸν περὶ τῆς ἐπισχοπῆς λόγον, δείκνυσι χαθάπαξ ὁποῖον εἶναι χρὴ τὸν ἐπίσχοπον, οὐκ ἐν τάξει τῆς πρὸς τὸν Τιμόθεον αὑτὸ παραινέσεως ποιῶν, ἀλλ᾽ ὡς πᾶσι διαλεγόμενος, καὶ δι᾽ ἐκείνου πάντας ῥυθμίζων \" καὶ τί φησιν; Εἴ τις ἐπισκοπῆς ὀρέγεται, οὐχ ἐγχαλῶ, φησί \" προστασίας γὰρ ἔργον ἐστίν. Εἴ τις ταύτην ἔχει τὴν ἐπιθυμίαν, ὥστε μὴ τῆς ἀρχῆς καὶ τῆς αὐὐεντίας σθαι μόνον, ἀλλὰ τῆς προστασίας, οὐκ ἐγχάλῶ \" Καλοῦ γὰρ ἔργου ἐπιθυμεῖ, φησίν. Ἐπεὶ καὶ Μωϋσῆς ἐπεθύμησε τοῦ πράγματος, ἀλλ᾽ οὐ τῆς ἐξουσίας, καὶ οὕτως ἐπεθύμησεν, ὡς ἀχοῦσαι\" Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾽ ἡμᾶς; Εἴ τις οὕτως ἐπεθύμησεν, ἐπιθυμείτω\" ἐπισχοπὴ γὰρ εἴρηται, παρὰ τὸ ἐπισχοπεῖν ἅπαντας. Δεῖ οὖ», φησὶ, τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, μιᾶς γυγαικὸς ἄνδρα. Οὐ νομοθετῶν τοῦτό φησιν, ὡς μὴ εἶναι ἐξὸν ἄνευ τούτου γίνεσθαι, ἀλλὰ τὴν ἀμετρίαν χωλύων’ ἐπειδὴ ἐπὶ τῶν Ἰουδαίων ἐξῆν [99] καὶ δευτέροις ὁμιλεῖν γάμοις, καὶ δύο ἔχειν κατὰ ταυτὸν γυναῖχας. Τίμιον γὰρ ὁ γάμος. Τινὲς δὲ, ἵνα μιᾶς γυναιχὰς ἀνὴρ ἧ, φασὶ τοῦτο εἰρῆσθαι. ᾿Ανεπίληπτον. Πᾶσαν εἶπεν ἀρετὴν, ἀνεπίληπτον εἰπών. “Ὥστε εἴ τις σύνοιδεν ἑαυτῷ τινα ἁμαρτήματα, οὐ καλῶς ποιεῖ, πράγματος ἐπιθυμῶν, οὗ διὰ τῶν ἔργων ἑαυτὸν ἐξέθαλεν\" οὐ γὰρ ἄρχειν, ἀλλὰ ἄρχεσθαι δεῖ τὸν τοιοῦτον. Τὸν γὰρ ἄρχοντα παντὸς λαμπτῆρος λαμπρότερον εἶναι δεῖ, καὶ βίον ἔχειν ἀχηλίδωτον, ὥστε πάντας πρὸς ἐχεῖνον ὁρᾷν, καὶ πρὸς τὸν αὐτοῦ βίον τὸν οἰχεῖον χαραχτηρίζειν. Ποιεῖ δὲ τοῦτο, οὐχ ἀπλῶ; τοσαύτῃ χεχρημένος τῇ παραινέσει \" ἀλλ᾽ ἐπειδὴ καὶ αὐτὸς ἔμελλεν ἐπισχόπους χαθιστᾷν, ὅπερ καὶ Τίτῳ γράφων παρήνει, καὶ ἐπειδὴ εἰχὸς ἣν πολλοὺς τοῦ πράγματος ἐπιθυμεῖν, διὰ τοῦτο ταῦτα παρεγγυᾷ, Νηφάλιον, φησὶ, τουτέστιν, διορατιχὸν, μυρίους ἔχοντα πάντοθεν ὀφθαλμοὺς, ὀξὺ βλέποντα, καὶ μὴ ἀμδλύνοντα τὸ τῆς διανοίας ὄμμα. Πολλὰ γάρ ἔστι τὰ συμπίπτοντα, καὶ οὐκ ἐῶντα ὁρᾷν χαθα. ρῶς καὶ ὡς ἔχει τὰ πράγματα \" καὶ γὰρ καὶ ἀθυμίαι καὶ φροντίδες καὶ πραγμάτων ὄχλος καὶ πολλὰ πάνποθεν ἐπιῤῥεῖ. ἤλγρυπνον τοίνυν αὐτὸν εἶναι χρὴ, οὗ τὰ ἑαυτοῦ μεριμνῶντα μόνον, ἀλλὰ καὶ τὰ τῶν λοιπῶν \" διεγηγέρθαι χρὴ, καὶ ζεῖν τῷ πνεύματι, καὶ πῦρ πνέειν, ὡς εἰπεῖν, καὶ μᾶλλον στρατηγοῦ καὶ ἐν νυχτὶ καὶ ἐν ἡμέρᾳ τὸ στράτευμα περιιόντος κάμνειν καὶ διαχονεῖσθαι, καὶ τὴν ὑπὲρ ἀπάντων ἔχειν φροντίδα καὶ μέριμναν. Σώφρονα, κόσμιον, φιιόξενον. Ταῦτα ἐπειδὴ καὶ τῶν ἀρχομένων ἔχουσιν οἱ πολλοὶ (δεῖ γὰρ καὶ αὐτοὺς εἰς τὰ τοιαῦτα τοῖς ἄρχουσιν ἴσους εἶναι), δειχνὺς τὸ τῶν ἐπισχόπων ἑξαέρετον, ἐπήγαγε, Διδαχτιχόν\" τοῦτο γὰρ οὐχέτι ὁ ἀρχόμενος ἀπαιτεῖται\" μάλιστα δὲ τοῦτο πάντων προσεῖναι δεῖ τῷ ταύτην τὴν ἀρχὴν ἐγχεχειρισμένῳ. Μὴ πάροἰΥ̓οΥ. Οὐ τὸν μέθυσον ἐνταῦθά φησιν, ἀλλὰ τὸν ὑθριστὴν, τὸν αὐθάδη\" Μὴ πιήχτην. Οὐ τὸν μὴ πλήττοντά φησι ταῖς χερσί. Τ| οὖν ἐστι, Μὴ Ἐπειδὴ εἰσὶν ἀκαίρως τινὲς πλήττοντες τῶν ἀδελφῶν τὴν συνείδησιν, τούτου: νῦν αἰνίττεσθαί μοι δοχεῖ, Μὴ αἰσχροχερδῆ 5, ἀ.1.1.) ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, τοῦ ἰδίου οἴκου καλῶς προϊστάμεγον, τέχνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος. Ἐὶΐ τοίνυν ὁ γαμήσα: μεριμνᾷ τὰ τοῦ χόσμου, τὸν δὲ ἐπίσχοπον οὐ δεῖ τὰ τοῦ χόσμου μεριμνᾷν, πῶς φησι, Μιᾶς γυναικὸς ἄνδρα; Τινὲς μὲν οὖν φασιν, ὅτι τὸν ἀπὸ γυναιχὸς ἠνέξατο μένοντα ἐλεύθερον - εἰ δὲ μὴ τοῦτο εἴη, ἔνεστι γυναῖχα ἔχοντα, ὡς μὴ ἔχοντα, εἶναι. Τότε μὲν γὰρ καλῶς τοῦτο συνεχώρησεν, ὡς πρὸς τὴν τοῦ πράγματος φύσιν τὴν τότε οὖσαν. “Ἕνεστι δὲ αὐτὸ μεταχειρίσασθαι καλῶς, εἴ τις βούλοιτο. Ὥσπερ γὰρ ὁ πλοῦτος δυσχερῶς εἰσάγει εἰς τὴν βασιλείαν τῶν οὐρανῶν, [000] πολλαχοῦ δὲ οἱ πλουτοῦντες εἰσῆλθον \" οὕτω καὶ ὁ γάμος. Τί δὲ λέγεις, εἰπέ μοι; περὶ ἐπισχόπου διαλεγόμενος ἔλεγεν, ὅτι δεῖ αὐτὸν μὴ μέθυσον εἶναι, ἀλλὰ φιλόξενον, δέον τὰ μείζονα τούτων εἰπεῖν. Διὰ εἰ γὰρ οὐχ εἶπεν, ὅτι Δεῖ δὲ τὸν ἐπίσχοπον ἄγγελον εἶναι, μηδενὶ πάθει ἀνθρωπίνῳ ὑποχεῖσθαι (ἐχεῖνα τὰ μεγάλα, ἃ Χριστὸς εἶπεν, ἃ καὶ τοὺς ἀρχομένους ἔχειν δεῖ, ἐσταυρῶσθαι, καὶ ἐν ταῖς χερσὶν ἀεὶ ἔχειν τὴν ψυχήν; ὃ καὶ ὁ Χριστὸς εἶπεν, ὋὉ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν προδάτων \" καὶ πάλιν, Ἐὰν μὴ τις ἄρῃ τὸν σταυρὸν αὑτοῦ, καὶ ἀχοιλουθήσῃ ὀπίσω μου, οὐκ ἔστι μου ἄξιος), ἀλλὰ, Μὴ πάροιγνον, φησί; Καλαὶ αἱ ἐλπίδες, εἰ περὶ τούτων ὀφείλει ὁ ἐπίσχοπος παραινεῖσθαι. Διὰ τί γὰρ οὐχ εἶπες, Δεῖ δὲ αὐτὸν ἤδη μεταστῆναι ἐχ τῆς γῆς; ἀλλὰ ἃ τοῖς χοσμιχοῖς ἐπέταξας, ταῦτα ᾿ τῷ ἐπισχόπῳ οὐχ ἐπιτάττεις. Τί δὲ ἐχείνοις, φησί; Νεχρώσατε τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς καὶ πάλιν, Ὁ δὲ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας \" καὶ πάλιν, Οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα ἐσταύρωσαν\" καὶ ὁ Χριστὸς πάλιν φησὶν, Ἐὰν μή τις ἀποτάξηται αὑτοῦ πᾶσι τοῖς ὑπάρχουσιν, οὐκ ἔστι μου ἄξιος. Τίνος οὖν ἕνεχεν ταῦτα οὐχ εἴρηχεν; Ὃ τι τοιούτους ὀλίγους εὑρεθῆναι ἐνῆν, ἐπισχόπων δὲ ἔδει πολλῶν, καὶ χαθ᾽ ἑχάστην πόλιν τῶν","t":"“If anyone aspires to the office of oversight, he desires a good work. The overseer, then, must be above reproach, the husband of one wife, sober, self-controlled, orderly, hospitable, apt to teach, not given to wine, gentle, not quarrelsome, not a lover of money, managing his own household well, having children in subjection with all dignity.” 1. As he is about to come down to his discourse on the office of oversight, he shows once for all what kind of man the overseer must be. He does not do it as part of his exhortation to Timothy, but as one speaking to all, and through him he gives order to all. And what does he say? “If anyone aspires to the office of oversight,” I do not blame him, he says, for it is a work of protective care. If anyone has this desire, so as to desire not the rule and the authority but the protective care, I do not blame him: “for he desires a good work,” he says. For Moses too desired the work, but not the power; and he desired it so that he heard: “Who made you a ruler and a judge over us?” If anyone desires it so, let him desire it; for oversight (episkopē) is so called from overseeing (episkopein) all. “The overseer, then,” he says, “must be above reproach, the husband of one wife.” He does not say this as legislating, as though it were not permitted to become one without this, but restraining excess; since among the Jews it was permitted both to engage in second marriages and to have two wives at the same time. “For marriage is honourable.” But some say that this was said so that he should be the husband of one wife. “Above reproach”: in saying “above reproach” he named every virtue. So if anyone is conscious of some sins in himself, he does not do well to desire a work from which he has excluded himself by his deeds; such a man ought not to rule but to be ruled. For the ruler must be brighter than any lamp and have a spotless life, so that all may look to him and model their own life on his. He does this not simply in using such an exhortation; but since he himself was about to appoint overseers, as he also urged in writing to Titus, and since it was likely that many desired the office, for this reason he gives these charges. “Sober,” he says, that is, clear-sighted, having countless eyes on every side, seeing sharply, and not dulling the eye of the mind. For many things befall that do not allow one to see clearly and as things are: despondencies, cares, a crowd of affairs, and much else flows in from every side. He must therefore be watchful, caring not only for his own affairs but also for those of others; he must be wide awake, fervent in spirit, breathing fire, so to speak, and toil and serve more than a general who goes round his army by night and by day, and have care and concern for all. “Self-controlled, orderly, hospitable.” Since many of those who are ruled also have these (for they too must be equal to the rulers in such things), to show what is distinctive of overseers he added, “apt to teach”; for this is no longer required of the one who is ruled, but it must above all be present in the one entrusted with this rule. “Not given to wine”: he does not mean the drunkard here, but the insolent, the arrogant. “Not a striker”: he does not mean one who does not strike with his hands. What then is “not a striker”? Since there are some who strike the consciences of the brothers unseasonably, it seems to me he hints at these. “Not greedy for gain … gentle, not quarrelsome, not a lover of money, managing his own household well, having children in subjection with all dignity.” If, then, one who has married cares for the things of the world, and the overseer must not care for the things of the world, how does he say “the husband of one wife”? Some say that he meant one who remained free from a wife; but if this is not so, it is possible for one who has a wife to be as though he had none. For then he rightly granted this, in view of the nature of the situation as it was at that time. And it is possible to manage it well, if one wishes. For just as wealth brings one into the kingdom of heaven with difficulty, yet in many cases the rich have entered, so too with marriage. But what are you saying, tell me? Discoursing about an overseer he said that he must not be a drunkard but hospitable, when he ought to have said greater things than these. Why did he not say that the overseer must be an angel, subject to no human passion (those great things which Christ spoke, which even those who are ruled must have: to be crucified, and always to have one's life in one's hands; as Christ also said, “The good shepherd lays down his life for the sheep,” and again, “If anyone does not take up his cross and follow after me, he is not worthy of me”), but says, “Not given to wine”? Fine hopes, if the overseer must be exhorted about these things! Why did you not say, “He must already have departed from the earth”? What you commanded to people in the world, you do not command to the overseer. And what did he command them? “Put to death your members that are on the earth”; and again, “He who has died has been justified from sin”; and again, “Those who are Christ's have crucified the flesh”; and Christ again says, “If anyone does not renounce all that he has, he is not worthy of me.” Why then has he not said these things? Because it was possible to find few such men, but many overseers were needed, and to be set over each city…","f":"Chrysostom, <i>Hom. 1 Tim.</i> 10.1 (PG 62:545; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/10-1)."},"chrysostom-hom-1-timotheum/10.2":{"o":"Ἐπεὶ οὖν ἐνεδρεύεσθαι ἔμελλε τὰ τῶν Ἐχχλησιῶν, διὰ τοῦτο συμμεμετρημένην εἶπεν ἀρετὴν, οὐχ ἐγίνην τὴν ἄνω, τὴν ὑψηλήν\" τὸ γὰρ νηφάλιον εἶναι καὶ χόσμιον καὶ σώφρονα πολλῶν ἦν. Τέκγα ἔχοντα, φησὶν, ἐν ὑποταγῇ μετὰ πάσης σεμνότητος. Δεῖ γὰρ οἴχοθεν παρέχεσθαι τὰ παραδείγματα. Τίς γὰρ ἂν πιστεύσειεν, ὅτι τὸν ἀλλότριον ὑποτάξει ὁ τὸν υἱὸν μὴ ὑποτάξας; Τοῦ ἰδίου οἴκου καλῶς προϊστάμενον. Τοῦτο καὶ οἱ ἔξωθέν φασιν, ὅτι ὁ οἰχονομιχὸς καὶ πολιτιχὸς ἂν γένοιτο ταχέως. Καὶ γὰρ τοῦτό ἔστιν ἡ Ἐχκχλησία, ὡσανεὶ μιχρὰ οἰκία 8\" καὶ ὥσπερ ἐν τῇ οἰχίᾳ εἰσὶ παιδία, γυνὴ, οἰχέται, καὶ πάντων ὁ ἀνὴρ ἀνήρηται τὴν ἀρχήν\" οὕτω καὶ ἐν τῇ Ἐχχλησίᾳ οὐδὲν ἄλλο, ἣ τοῦτό ἐστι, παιδία, γυναῖχες, οἰχέται. Εἰ δὲ χοινωνοὺς ἔχει τῆς ἀρχῆς ὁ τῆς Ἐχκχλησίας προεστὼς, ἀλλ᾽ ἔχει χάχεϊ ὁ ἀνὴρ κοινωνὸν τὴν γυναῖχα. ᾿Αλλὰ τὰ πρὸς διατροφὴν ἐνταῦθα τῶν χηρῶν καὶ τῶν παρθένων φροντίζειν δεῖ; Ἔχει χἀκεῖ ὁ ἀνὴρ τοὺς δούλους, τὰς θυγατέρας \" ἄλλως δὲ καὶ εὐχολώτερον τῆς οἰχίας ἄρχειν. Ὁ τοίνυν ταῦτα ᾿ καλῶς οὐχ οἰκονομήσας, πῶς τὰ τῆς Ἐχχλησίας οἰκονομῇσαι δυνήσεται; Εἶτα εἰπὼν, Εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδε, πῶς Ἐκκλησίας Θεοῦ ἐπιμελήσεται; Μὴ νεόφυτον, φησίν. Οὐ τὸν νεώτερον ἐνταῦθα λέγει, ἀλλὰ τὸν νεοχατήχητον \" ᾿Ἐγὼ γὰρ, φησὶν, ἐφύτευσα, ᾿Αποιλλὼς ἐπότισεν, ἀ.11' ὁ Θεὸς ηὔξανε. Τοῦτον οὖν [601] δηλῶσαι βουλόμενος, τοῦτο εἵἴπεν. Ἐπεὶ τί ἐχώλυεν εἰπεῖν, μὴ νεώτερον; Τίνος οὖν ἕνεχεν αὐτὸς, φησὶ, τὸν Τιμόθεὸν νεώτερον ὄντα ἐποίει\"; καὶ μαρτυρεῖ τοῦτο, πρὸς αὑτὸν λέγων, Μηδείς σου τῆς γεότητος καταφρογείτω. [ \"Ὅτι πολλὴν τὴν ἀρετὴν αὐτῷ συνήδει \" ὅτι μεγάλην τὴν περὶ τὸν βίον ἀχρίθειαν \" ὃ δὴ καὶ εἰδὼς, Ἐκ βρέφους, φησὶ γράφων, τἀἱερὰ Γράμματα ἔμαθες. Ὅτι δὲ καὶ ἐπιτεταμένην εἶχε νηστείαν, δηλοῖ τὸ, Οἴγῳ ὀλίγῳ χρῶ διὰ τὰς πυκνάς σου ἀσθενείας \" μετὰ τῶν ἄλλων καὶ περὶ τούτου γράψας αὐτῷ, ὡς, εἰ μὴ ταῦτα ὑπ᾽ αὐτοῦ χατωρθωμένα ἔδει, οὔτε ἂν ἔγραψεν, οὔτε τῷ μαθητῇ τοιαῦτα παρήγγειλεν. Ἐπειδὴ οὖν ἐξ Ἑλλήνων πολλοὶ νεόφυτον εἰς τὸν τῆς ἀρχῆς ὄγχον ἄγετε, τουτέστι. νεοχατήχητον. Εἰ γὰρ, πρὶν ἣ γενέσθαι μαθητὴς, διδάσχαλος γένοιτο ταχέως, καὶ εἰς ἀπόνοιαν ἔρχεκαι\" εἰ, πρὶν ἣ μαθεῖν ἄρχεσθαι, τῶν ἀρχόντων γένοιτο, φυσᾶται. Διὰ τοῦτο ἐπήγαγεν. Ἵνα μὴ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαδόου\" τουτἐστιν, εἰς τὴν κχαταδίχην τὴν αὐτὴν, ἦν ἐχεῖνος ἀπὸ τῆς ἀπονοίας ὑπέμεινε. Δεῖ δὲ αὐτὸν καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαδόζλου. Καλῶς \" μέλλει γὰρ ὀνειδίζεσθαι παρ᾽ αὐτῶν. Τάχα καὶ διὰ τοῦτο εἶπε, Μιᾶς γυναικὸς ἄνδρα, καίτοι λέγων ἀλλαχοῦ, Θέλω πάντας ἀνθρώπους εἶναι, ὡς καὶ ἐμαυτὸν, τουτέστιν, ἐν ἐγχρατείᾳ. Ἵνα οὖν μὴ εἰς στενὸν περιχλείσῃ τὸ πρᾶγμα, ἐὰν ἤχριδω μένην πολιτείαν ἀπαιτήσῃ, διὰ τοῦτο συμμεμετρη μένην ἐξήτησεν ἀρετήν. “ἔδει γὰρ χαθίστασθαι χαθ᾿᾽ ἑχάστην πόλιν τὸν προηγούμενον\" ἄχουε γὰρ αὐτοῦ γράφοντος τῷ Τίτῳ, Ἵνα καταστήσῃς κατὰ πόλιν πρεσδυτέρους, ὡς ἐγώ σοι διεταξάμην. Τί δὲ, ἂν μαρτυρίαν ἔχῃ χαλὴν καὶ δόξαν ἀγαθὴν, μὴ ἢ δὲ τοιοῦτος; Μάλιστα μὲν οὖν δύσχολον τοῦτο\" ἀγαπη.τὸν γὰρ τοὺς ὀρθοὺς ὀρθὴν ἔχειν δόξαν παρὰ τοῖς ἐχθροῖς \" νῦν δὲ οὐδὲ τοῦτο μόνόν εἴασεν \" οὐδὲ γὰρ εἶπε, Δεῖ αὐτὸν μαρτυρίαν ἔχειν, ἀλλὰ, Δεῖ αὐτὸν καὶ μαρτυρίαν ἔχειν, ὡς μετὰ τῶν ἄλλων καὶ ταύτην οὗ γὰρ δὴ ταύτην μόνον. Τί οὖν, ἂν χαχῶς λέγοιεν αὐτὸν εἰχῆ, καὶ βασκαίνοντες, καὶ μάλιστα ἐπειδὴ “Ἑλληνές εἰσιν : Οὐχ ἔστι τοῦτο\" τὸν γὰρ ἄληπτον ἔχοντα βίον χἀχεῖνοι αἰδοῦνται. Πῶς, φησίν; ἤΑχουε αὐτοῦ περὶ ἑαυτοῦ λέγοντος, Διὰ δυσφημίας «αἱ εὑφημίας. Θὐ γὰρ τοῦ βίου αὐτῶν ἐπελαμθά-νοντο, ἀλλὰ τοῦ χηρύγματος\" διὰ τοῦτό φησι, Δεὰ δυσφημίας. Ὥς πλάνοι καὶ γόητες ᾿διεδάλλοντο διὰ τὸ χήρυγμα. Καὶ τοῦτο ἐποίουν, ἐπεὶ μὴ εἶχον τοῦ βίου αὐτῶν ἐπιλαμδάνεσθαι. Διὰ τέ γὰρ μηδεὶς εἶπε περὶ τῶν ἀποστόλων, ὅτι πόρνοι καὶ ἀσελγεῖς καὶ πλεονέχται, ἀλλὰ πλάνοι, ὃ τοῦ χηρύγματος ἦν μόνον; ἄρα οὐχ ὅτι βίον ἄληπτον εἶχον; Εὔδηλον ὅτι. Οὕτω τοίνυν καὶ ἡμεῖς ζῶμεν, καὶ οὐδεὶς ἡμᾶς ἐρεῖ χαχῶς, χἂν ἔχθρὸς ἧ, κἂν ἄπιστος. Ὁ γὰρ βίον λάμποντα ἔχων, χἀχείνοις ἐστὶν αἰδέσιμος \" ἡ γὰρ ἀλήθεια καὶ τοὺς ἐχθροὺς ἐπιστομίζει. Εἰς παγίδα δὲ πῶς ἐμπίπτει; Τοῖς αὐτοῖς ἀμαρτῆματι πολλάχις περιπίπτων, οἷς χἀχεῖνοι. Εἰ γὰρ εἴη τοιοῦτος, ταχέως αὑτῷ καὶ ἄλλην παγίδα τίθησιν ὁ διάδολος, ταχέως αὐτὸν ἀναιροῦσιν ἐχεῖνοι. Βὲ δὲ τὴν παρ᾽ ἐχθρῶν δεΐ ἢ πὴϑ οἸυδογοί, δἱ ἴδῃ Ἔχ δοίδηι Υἱβδ χα θέα δα ροι ϊβοοι,, μβηῖ, φυΐῃ νἱ λων εὐτιπι οὐ ηϊ μα γὶ ποι Ροίογϑηι. δῦ λ Ῥαι πη Δ] ᾿ὰπὶ οἱ Φοδηῃθπὶ : μαρτυρίαν ἔχειν, πολλῷ μᾶλλον καὶ τὴν παρὰ τῶν φίλων. Ὅτι γὰρ οὐκ ἕνι καχῶς ἀχοῦσαι τὸν ἀνεπιλήπτῳ [602] ϑίῳ χεχρημένον, ἄχουε τοῦ Χριστοῦ λέχοντος “ Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ἵνα ἴδωσι τὰ καιὰ ἔργα ὑμῶν, καὶ 'δοξάζωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Τί οὖν, ἂν συχοφαντῆταε, φησὶ, καὶ ἐχ περιστάσεως τὴν διαθολὴν ὑπομένῃ; Ἐγχωρεῖ μὲν καὶ τοῦτο\" δεῖ δὲ μηδὲ τοῦτον εἰς τὸ μέσον ἄγεσθαι \" καὶ γὰρ πολὺ τὸ δέος. Δεῖ τοίνυν, φησὶ, καὶ χαλὴν μαρτυρίαν ἔχειν αὐτόν\" Ααμψάτω γὰρ τὰ ἔργα ὑμῶν. “Ὥσπερ οὖν οὐκ ἄν τις εἴποι τὸν ἥλιον σχοτεινὸν, οὐδὲ αὐτὸς ὁ τυφλός \" αἰσχύνεται γὰρ ταῖς πάντων μάχεσθαι δόξαις \" οὕτω τὸν σφόδρα καλὸν οὐχ ἄν τις μέμψαιτο - ἀλλὰ τῶν μὲν δογμάτων ἕνεχεν πολλάχις ἂν αὐτοὺς διαβάλλοιεν “Ἕλληνες, βίου δὲ ὀρθοῦ οὐχ ἂν ἐπιλάθδοιντο, ἀλλὰ καὶ μετὰ τῶν ἄλλων θαυμά-","t":"… Since, then, the affairs of the churches were going to be beset, he spoke for this reason of a measured virtue, not that one on high, the lofty one; for to be sober and orderly and self-controlled was within the reach of many. “Having children,” he says, “in subjection with all dignity.” For he must furnish examples from his own home. For who would believe that one who has not subjected his own son will subject a stranger? “Managing his own household well.” Those outside say this too: that a good manager of a household would quickly become a good statesman. For the church is, as it were, a small household; and just as in a household there are children, a wife, servants, and the husband has taken up the rule over all, so too in the church there is nothing else than this: children, women, servants. And if the one who presides over the church has partners in his rule, the husband there too has his wife as partner. But must one here care for the provision for widows and virgins? There too the husband has his slaves and his daughters; and besides, it is easier to rule a household. So one who has not managed these things well, how will he be able to manage the affairs of the church? Then, having said, “If anyone does not know how to manage his own household, how will he take care of the church of God?”, he says, “Not a new plant.” He does not mean the younger man here, but the newly instructed; for “I planted,” he says, “Apollos watered, but God gave the growth.” Wishing to make this one plain, he said this. For what prevented him from saying, “not younger”? Why then, he says, did he himself appoint Timothy, being young? And he testifies to this, saying to him, “Let no one despise your youth.” Because he knew him to have much virtue, great strictness of life; knowing this he says in writing, “From infancy you have learned the sacred writings.” And that he also kept intense fasting the words show: “Use a little wine because of your frequent ailments”; writing to him about this among other things, since he would neither have written so nor given his disciple such charges unless these things had been accomplished by him. Since, then, many from among the Greeks were brought to the dignity of rule as new plants, that is, newly instructed. For if, before becoming a disciple, he quickly became a teacher, he would come to arrogance; if, before learning to be ruled, he became one of the rulers, he would be puffed up. For this reason he added: “lest, being puffed up, he fall into the condemnation of the devil,” that is, into the same condemnation that the devil underwent from his arrogance. “He must also have a good testimony from those outside, so that he does not fall into reproach and the snare of the devil.” Well said; for he is going to be reproached by them. Perhaps it was for this reason too that he said, “the husband of one wife,” although saying elsewhere, “I wish all men to be as I myself am,” that is, in continence. So that he might not confine the matter to narrow limits by requiring an exact way of life, he required for this reason a measured virtue. For a leader had to be appointed in each city; for hear him writing to Titus: “that you may appoint presbyters in every city, as I directed you.” But what if he has a good testimony and good repute, but is not such a man? This is very difficult indeed; for it is something to be content with if upright men have upright repute among their enemies. But he did not leave this alone either; for he did not say, “He must have a testimony,” but “He must also have a testimony,” as being with the other things, not this alone. What then, if they speak ill of him at random and out of envy, especially since they are Greeks? This does not happen; for they too respect one who has a life that cannot be laid hold of. How so? he says. Hear him saying about himself, “Through ill report and good report.” For they did not lay hold of their life but of their preaching; for this reason he says, “through ill report.” They were slandered as deceivers and sorcerers because of the preaching. And they did this since they had nothing in their life to lay hold of. For why did no one say of the apostles that they were fornicators and licentious and greedy, but “deceivers,” which concerned only the preaching? Was it not because they had a life beyond reproach? That is plain. Let us also, then, live so, and no one will speak ill of us, even if he is an enemy, even if an unbeliever. For one who has a shining life is respected even by them; for the truth stops the mouths even of enemies. But how does he fall into a snare? By often falling into the same sins as they. For if he is such, the devil quickly sets another snare for him too, and they quickly destroy him. But if … he must have the testimony from enemies, much more that from friends. For that one who leads a blameless life cannot be ill spoken of, hear Christ saying: “Let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” What then, he says, if he is falsely accused and suffers slander by force of circumstance? This too may happen; but even such a man ought not to be brought into the midst, for the danger is great. He must, then, he says, have a good testimony; for “let your works shine.” Just as no one would call the sun dark, not even the blind man himself, for he is ashamed to fight against the opinions of all, so no one would blame one who is truly good; but the Greeks would often slander them on account of their doctrines, yet they would not lay hold of an upright life, but would admire it with the others…","f":"Chrysostom, <i>Hom. 1 Tim.</i> 10.2 (PG 62:547; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/10-2)."},"chrysostom-hom-1-timotheum/10.3":{"o":"Οὕτω τοίνυν ζῶμεν, ὥστε μὴ βλασφημεῖσθαι τὸ ὄνομα τοῦ Θεοῦ. Μήτε οὖν πρὸς δόξαν ἀνθρωπίνην βλέπωμεν, μῆτε ὥστε πονηρὰν λαμδάνειν δόξαν, ἀλλ᾽ ἐν ἑκατέρῳ τὴν συμμετρίαν τιμῶμεν. ᾿Εν οἷς φαίψεσθε, φησὶ, ὡς φωστῆρες ἐν κόσμῳ. Διὰ τοῦτο γὰρ ἡμᾶς εἴασεν, ἵν᾿ ὡς φωστῆρες ὦμεν, ἵνα διδάσκαλοι τῶν ἄλλων χκαταστῶμεν, ἵν᾿ ὡς ζύμη γενώμεθα, ἕν ὡς ἄγγελοι μετὰ τῶν ἀνθρώπων περιπολῶμεν, ἵν᾽ ὡς ἄνδρες μετὰ τῶν παίδων τῶν μιχρῶν, ὡς πνευματιχοὶ μετὰ τῶν ψυχικῶν, ἵνα κερδαίνωσιν ἐχεῖνοι, ἵνα σπέρματα ὦμεν, ἵνα καρπὸν πολὺν φέρωμεν. Οὐχ ἔδει λόγων, εἰ τοσοῦτον ἡμῶν ὁ βίος ἔλαμπεν\" οὐχ ἔδει διδασχάλων, εἰ ἔργα ἐπεδειχνύμεθα. Οὐδεὶς ἂν ἣν Ἕλλην, εἰ ἡμεῖς ἦμεν Χριστιανοὶ, ὡς δεῖ εἰ τὰ εχτούμεθα, εἰ λοιδορούμενοι ᾿εὐλογοῦμεν, εἰ χακῶς πάσχοντες εὐηργετοῦμεν, οὐδεὶς οὕτω θηρίον ἦν, ὡς μὴ ἐπιδραμεῖν τῇ εὐσεθδείᾳ, εἰ παρὰ πάντων ταῦτα ἐγίνετο. Καὶ ἵνα μάθητε, εἴς ἣν ὁ Παῦλος, καὶ τοσούτους ἐπεσπάσατο. Εἰ πάντες ἧμεν τοιοῦτοι, πόσας οἰχουμένας οὖχ ἂν ἐπεσπασάμεθα; Ἰδοὺ πλείους εἰσὶν οἱ Χριστιανοὶ τῶν ἐθνιχῶν. Καὶ ἐν μὲν ταῖς ἄλλαις τέχναις εἷς ἑκατὸν ὁμοῦ παῖδας διδάξαι δύναται\" ἐν- «αὖθα δὲ τῶν διδασχάλων πλειόνων ὄντων, καὶ τῶν μαθητῶν πολλῷ πλειόνων, οὐδεὶς πρόσεισιν. Οἱ γὰρ διδασχόμενοι πρὸς τὴν τῶν διδασχάλων ἀρετὴν ὁρῶσι\" καὶ ὅταν ἴδωσι καὶ ἡμᾶς τῶν αὐτῶν ἐπιθυμοῦντας, τῶν αὐτῶν ἐφιεμένους, τοῦ ἄρχειν, τοῦ τιμᾶσθαι, πῶς δυνήσονται θαυμάσαι τὸν Χριστιανισμόν; Ορῶσι βίους ἐπιληψίμους, ψυχὰς γηῖνας\" τὰ χρήματα ὁμοίως αὑτοῖς θαυμάζομεν, πολλῷ δὲ καὶ πλέον\" τὸν θάνατον ὁμοίως αὐτοῖς πεφρίκαμεν, πενίαν ὁμοίως φοδούμεθα, πρὸς νόσους ὁμοίως δυτχεραίνομεν, ὁμοίως δόξης ἐρῶμεν καὶ δυναστείας, ὑπὲρ φιλαργυρίας καπαχόπτοντες ἑαυτοὺς, τοὺς χαιροὺς θεραπεύομεν. Πόθεν οὖν ἔχουσι πιστεῦσαι; ἀπὸ σημείων; ἀλλ᾽ οὐ γίνεται ταῦτα \" ἀλλ᾽ ἀπὸ τῆς ἀναστροφῆς; ἀλλ᾽ ἀπὅλωλεν ἀλλ᾽ ἀπὸ τῆς ἀγάπης; ἀλλ᾽ οὐδαμοῦ οὐδὲ ἴχνος αὑτῆς ὁρᾶται. Διὰ τοῦτο οὐ τῶν ἡμετέρων μόνον ἁμαρτημάτων, ἀλλὰ καὶ τῆς ἑτέρων βλάδης ἡμεῖς σωμεν, δείξωμεν πολιτείαν ἐπὶ γῆς οὐράνιον, λέγωμεν, ὅτι Ἡμῶν τὸ ποιλίτευμα ἐν οὐρανῷ ὑπάρχϑι, καὶ ἐπὶ γῆς τὴν ἄθλησιν ἐπιδειξώμεθα. ᾿Αλλ᾽ ἐγένοντο, φησὶ, παρ᾽ ἡμῖν ἄνδρες μεγάλοι. Πόθεν πιστεύσω, φησὶν ὁ Ἕλλην; οὐ γὰρ ὁρῶ ὑμᾶς τὰ αὐτὰ πράσσοντας ἐχείνοις. Ἐπεὶ εἰ δεῖ ταῦτα διηγεῖσθαι, ἔχομεν καὶ ἡμεῖς, φησὶ, μεγάλους φιλοσόφους, καὶ θαυμαστοὺς βίου ἕνεχεν. ᾿Αλλὰ δεῖξόν μοι Παῦλον ἕτερον καὶ Ἰωάννην\" ἀλλ᾽ οὐχ ἂν ἔχοις. Πῶς οὖν οὐχὶ καὶ γελάσειεν οὕτω διαλεγομένων ἡμῶν; πῶς οὐχὶ καὶ ἔτι καθῇσθαι ἐν ἀγνοίᾳ ἀνέξεται ὁρῶν οὐκ ἐν ἔργοις, ἀλλ᾽ ἐν λόγοις φιλοσοφοῦντας, ἡμᾶς; Νῦν γὰρ ὑπὲρ ὀδολοῦ ἑνὸς καὶ ἀναιρεῖσθαι καὶ ἀναιρεῖν ἕτοιμοι ἕκαστος ὑπὲρ χυάθου γῆς μυρία δικαστήρια συνιστᾷς - ὑπὲρ θανάτον παιδίου τὰ ἄνω χάτω ποιεῖς. Τὰ γὰρ ἄλλα ἀφίημι τὰ πολλοῦ πένθους ἄξια, οἷον οἱωνισμοὺς, καὶ χλῃδοματα, μαντείας, ἑπῳδὰς, μαγείας. “ὑντως μεγάλα ταῦτα, καὶ ἱκανὰ τὴν ὀργὴν ἐχχαλέσασθαι τοῦ Θεοῦ, ὅτι καὶ μετὰ τὸ τὸν Υἱὸν ἀποστεῖλαι τὸν ἑαυτοῦ, τοιαῦτα τολμῶμεν. Τί ἐστιν ἄρα; Οὐδὲν ἕτερον, ἢ πενθεῖν χρή \" τὸ γὰρ πολλοστὸν τοῦ χόσμου μόλις διασώζεται. ᾿Αλλ᾽ οἱ ἀπολλύμενοι ἀχούοντες καίρουσιν, ὡς οὐχ αὐτοὶ μόνοι τοῦτο ὑπομένοντες, ἀλλὰ μετὰ πλειόνων. Καὶ ποία: ταῦτα χαρᾶς : καὶ γὰρ αὐτῆς τῆς χαρᾶς τίσουσι δίχην. Μὴ γὰρ, ὡς ἐνταῦθα, νομίσῃς, τὸ χοινωνοὺς εἶναι τῶν συμφορῶν φέρειν παραμυθίαν, οὕτω κἀχεῖ, Πόθεν τοῦτο δῆλον; Ἐγὼ ποιήσω φανερόν. Εἰπὲ γάρ μοι\" εἴ τις κελευσθείη Χαυθῆναι, εἶτα καὶ τὸν παῖδα συγκαιόμενον αὐτῷ ἴδοι, καὶ χνίσσαν ἀπὸ τῶν χρξΞῶν ἀνιοῦσαν, οὐχ ἀποθανεῖται : Σφόὅρα γε\" καὶ πῶς, ἐγὼ λέγω. Εἰ γὰρ ἃ μὴ πάσχοντες, ταῦτα ὁρῶντες γινόμενα, ναρχῶσι καὶ ἐχλύονται, πολλῷ μᾶλλον οἱ χαχούμενοι τοῦτο πείσονται. Καὶ μὴ θαυμάσῃς \" ἄχουε γάρ τινος σοφοῦ λέγοντος, Καὶ σὺ ἑάλως ὥσπερ καὶ ἡμεῖς, ἐν ἡμῖν δὲ κατελογίσθης. Ἔχει γάρ πως φύσειτὸ συμπαθὲς τὸ ἀνθρώπινον, καὶ ταῖς τῶν ἑτέρων καταχλώμεθα συμφοραῖς. Εἰπὲ δὴ μοι, ἄρα ὁ πατὴρ τὸν υἱὸν ὁρῶν ἐν τῇ αὐτῇ χείμενον δίκῃ, παραμυθίαν ἢ προσθήχην λήψεται τῶν δεινῶν: τί δὲ ἀνὴρ τὴν γυναῖχα; τί δὲ ἄνθρωπος τὸν ἄνθρωπον; οὐχὶ τότε μᾶλλον καταχλώμεθα; Ναὶ, φησίν \" ἀλλ᾽ οὐκ ἔστιν ἐχεῖ ταῦτα τὰ πάθη, Οἷδα χἀγὼ, ἀλλ᾽ ἕτερα πολλῷ χαλεπώτερα“ κλαυθμὸς γὰρ ἔσται ἀπαραμύθητος τότε, πάντων ἀλλήλους ὁρώντων, πάντων χοπτομένων. Οἱ ἐν λιμῷ ὄντες, εἰπὲ, ἄρα παραμυθίαν λαμδάνουσι τῶν οἰκείων χαχῶν ἐχ τῆς ἑτέρων χοινωνίας; τί δὲ, ὅταν ἣ καὶ παῖς, ἢ καὶ πατὴρ, καὶ γυνὴ, καὶ ἔγγονα τὴν αὐτὴν τέννυνται δίχην; τί δὲ, ὅταν φίλους’ ὁρῶμεν, ἄρα παραμυθίαν ἔχομεν; Οὐκ ἔστιν, οὐχ ἔστιν, ἀλλὰ μᾶλλον ἐπιτείνεται ἡμῖν τὰ δεινά, Χωρὶς δὲ τούτων ἔστι χαχὰ, ἃ μὴ ἔχει παραμυθίαν ἀπὸ τῶν χοινῶν διὰ τὴν χαλεπότητα \" οἷόν τε [604] λέγω “ \"ἔστω τις ἐν πυρὶ χείμενος, καὶ ἄλλος πάλιν\" πῶς ἀλλήλους παραμυθήσονται; Εἰπέ μοι, παραχαλῶ, εἴ ποτε ἐν πυρετῷ γεγόναμεν σφοδρῷ, οὖχι πάντα τὰ τῆς παραμυθίας ἣμῖν ἐξέλιπεν; Εἰχότως \" ὅταν γὰρ ἐπικρατῇ τὰ δεινὰ. οὐχέτι ἂν ἔχοι σχολὴν παραμυθεῖσθαι ἡ ψυχή. Ἢ οὐχ ὁρᾷς τὰς τοὺς ἄνδρας ἀποδαλούσας, πόσας ἔχουσιν ἀριθμεῖν ἑτέρας γυναῖκας τὸ αὐτὸ παθούσας; ἀλλ᾽ οὐδὲν ἀπὸ τούτου τὸ πένθος ἔλαττον γίνεται. Μὴ δὴ ταύτῃ θίαν, τὸ. μετανοεῖν ἐπὶ τοῖς ἡμαρτημένοις, καὶ ἔχεσϑαι τῆς ἀγαθῆς ὁδοῦ τῆς ἐπὶ τὸν οὐρανὸν φερούσης, ἵνα τῆς τῶν οὐρανῶν βασιλείας ἐπιτύχωμεν, χάριτι ν καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριατοῦ, μεθ’ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ [ΠΙνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"Let us live, then, so that the name of God is not blasphemed. Let us neither look to human glory nor live so as to get a bad name, but let us honour the right measure in both. “Among whom you shine,” he says, “as lights in the world.” For this reason he left us here, that we might be as lights, that we might be set up as teachers of others, that we might become as leaven, that we might go about with men as angels, as men among little children, as spiritual among the unspiritual, that they may gain, that we may be seeds, that we may bear much fruit. There would be no need of words if our life shone so; no need of teachers if we displayed works. There would be no Greek if we were Christians as we ought to be: if we kept the commandments, if when reviled we blessed, if when ill treated we did good, no one would be so much a beast as not to run to godliness, if these things were done by all. And that you may learn: Paul was one, and he drew so many. If we were all such, how many worlds would we not have drawn? See, the Christians are more numerous than the pagans. And in other crafts one man can teach a hundred boys at once; but here, though the teachers are more numerous and the disciples far more numerous, no one comes over. For those who are taught look to the virtue of the teachers; and when they see that we too desire the same things, aim at the same things, ruling and being honoured, how will they be able to admire Christianity? They see lives open to reproach, earthly souls; we admire money as they do, and much more; we shudder at death as they do, we fear poverty as they do, we are as impatient of sickness as they, we love glory and power as they do; wearing ourselves out for love of money, we serve the times. From what, then, are they to believe? From signs? But these do not happen. From conduct? But it has perished. From love? But nowhere is even a trace of it seen. For this reason we … not only for our own sins but also for the harm done to others … let us show on earth a heavenly way of life; let us say, “Our citizenship is in heaven,” and let us display the contest on earth. But, someone says, there were great men among us. How shall I believe it? says the Greek; for I do not see you doing the same things as they. For if these things must be recounted, we too, he says, have great philosophers, admirable for their life. But show me another Paul and John; but you cannot. How, then, will he not laugh when we argue so? How will he not consent to sit still in ignorance, seeing us practising philosophy not in deeds but in words? For now each of you is ready both to be killed and to kill for a single obol; for a ladle of earth you set up countless lawsuits; for the death of a child you turn everything upside down. I pass over the other things that are worthy of much mourning, such as auguries, omens, divinations, incantations, magic. Truly these are great things, and enough to call down the wrath of God, that even after he sent his own Son we dare such things. What is there to do, then? Nothing else but mourn; for scarcely a small fraction of the world is saved. But those who are perishing rejoice when they hear this, as though they did not undergo it alone but with many. And what joy is this? For they will pay the penalty for that very joy. Do not think that, as here to be partners in misfortunes brings consolation, so it is there too. From where is this clear? I will make it plain. Tell me: if someone were ordered to be burned, and then saw his son burned with him, and the reek rising from the flesh, would he not die? Assuredly; and how, I say. For if those who do not suffer these things, when they see them happen, grow numb and faint, much more will those who are afflicted suffer this. And do not wonder; for hear a wise man saying, “You too have been taken as we were, and you have been counted among us.” For human nature somehow has fellow feeling by nature, and we are crushed by the misfortunes of others. Tell me, then: will a father, seeing his son lying under the same penalty, receive consolation or an addition to his woes? And a husband his wife? And a man another man? Are we not then crushed the more? Yes, he says; but these passions do not exist there. I know it too; but others far harsher: for there will be weeping without consolation then, as all see one another, as all beat their breasts. Tell me, do those in famine receive consolation for their own evils from sharing them with others? And what when a child, or a father, and wife, and descendants undergo the same penalty? And what when we see friends, do we have consolation? There is none, there is none; rather, our woes are intensified. And apart from these, there are evils that, because of their severity, have no consolation from being shared. I mean, for example: let one man lie in fire, and another too; how will they console one another? Tell me, I beg you: if we have ever been in a violent fever, did not everything of consolation fail us? Naturally; for when woes prevail, the soul would no longer have leisure to be consoled. Or do you not see women who have lost their husbands, how many other women they can count who have suffered the same? Yet their grief becomes no less for this. Let us not, then, in this … to repent of our sins and to keep to the good road that leads to heaven, that we may obtain the kingdom of heaven, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 10.3 (PG 62:549; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/10-3)."},"chrysostom-hom-1-timotheum/11.1":{"o":"Διακόνους ὡσαύτως σεμγοὺς, μὴ διλόγους, μὴ ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. Καὶ οὗτοι δὲ δοκιμαζέσθωσαν ὄντες. Διαλεγόμενος περὶ ἐπισχόπων, καὶ χαραχτηρίσας. αὐτοὺς, καὶ εἰπὼν τίνα μὲν ἔχειν, τίνων δὲ ἀπέχεσθαι χρὴ, καὶ τὸ τῶν πρεσθυτέρων τάγμα ἀφεὶς, εἰς τοὺς διαχόνους μετεπήδησε. Τί δήποτε; Ὅτι οὐ πολὺ πὸ μέσον αὑτῶν καὶ τῶν ἐπισχόπων. Καὶ γὰρ καὶ αὐὖποὶ διδασχαλίαν εἰσὶν ἀναδεδεγμένοι, καὶ τ: προστασίαν ͵ τῆς Ἐχχλησίας - καὶ ἃ περὶ ἐπισχόπων εἶπε, ταῦτα καὶ πρεσθυτέροις. ἁρμόττει. Τῇ γὰρ χειροτονίᾳ μόνῃ ὑπερδεδήχασι, καὶ τούτῳ μόνον δοχοῦσι πλεονεχτεῖν τοὺς πρεσθυτέρους. Διακόνους ὡσαύτως. Τουτέστι, τὰ αὐτὰ δεῖ, φησὶν, ἔχΞιν καὶ αὐτούς. Τέ ἐστι τὰ αὐτά; Οἷον τὸ ἀνεπιλήπτους εἶναι, τὸ σώφρονας, τὸ φιἔτι τοιούτους αὐτοὺς εἶναι βουλόμενος εἶπε τὸ, ᾿Ωσαύτως, ἐδήλωσε διὰ τῆς ἐπαγωγῆς λέγων, Σεμγοὺς, μὴ Οὐδὲν γὰρ οὕτω ποιεῖν εἴωθεν ἀγεννεῖς, ὡς τὸ δολερόν᾽ οὐδὲν οὕτως ἄχρηστον ἐν τῇ Ἐχχλησίᾳ, ὡς τὸ ὕπουλον. Μὴ οἴνῳ ποιιιλῷ, φησὶ, προσέχοντας, μὴ αἰσχροκερδεῖς, ἔχοντας τὸ μυστήριον τῆς πίστεως ὃν καθαρᾷ συνειδήσει. Ἰδοὺ ἐσήμανε τί ἐστιν ἀλήπτοὺυς εἶναι. “Ὅρα δὲ πῶς τὸ, Μὴ γϑοόφυτον, καὶ ἐνταῦρα τίθησι. Ἐὸ γὰρ εἰπεῖν, Καὶ οὗτοι δοκιμαζέσθωσαν πρῶτον, ὡς περὶ τοῦ ὁπισκόπον τοῦτο εἰρημένον αὐτῷ, οὕτω τὸν σύνδεσμον αὐτοῦ ἐπήγαγεν᾽ οὐδὲν γὰρ τὸ μέσον μεταξύ. Διὰ τοῦτο εἴρηται καὶ ἐχεῖ τὸ, γεόφυτον. Πῶς γὰρ οὖχ ἄτοπον, εἰς μὲν οἰχίαν νεώτῶν ἔνδον, πρὶν ἂν διὰ πολλῆς τῆς πείρας τῆς αὐτοῦ γνώμης πολλὰ τεχμήρια δῷ. εἰς δὲ τὴν Ἐχχλησίαν τοῦ θεοῦ ἔξωθεν εἰσελθόντα εἰς τοὺς πρώτους εὐθέως ἐν πᾶσι. Τινὲς ἀπλῶς περὶ γυναιχῶν εἰρῇσἭαι τοῦτό φασιν, οὐκ ἔστι δέ τί γὰρ ἐδούλετο μεταξὺ τῶν εἰρη-, βένων παρεμδαλεῖν τι περὶ γυναιχῶν;; ἀλλὰ περὶ τῶν «ὃ ἀξίωμα τῆς διαχονίας ἐχουσῶν λέγει. Διάχογοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες. Ταῦτα καὶ περὶ γυναιχῶν διακόνων ἁρμόττει εἰρῆσθαι. Σφόδρα γὰρ ἀναγχαῖον τοῦτο καὶ χρήσιμον καὶ χόσμιον ἐν τῇ Ἐχχλησίᾳ. Διάκογοι ἔστωσαν μιᾶς γυναικὸς, φηαὶν, ἄνδρες. Ὁρᾷς πῶς τὴν αὐτὴν ἀπαιτεῖ καὶ παρὰ διαχόνων ἀρετήν; Εἰ γὰρ καὶ μὴ τῆς αὐτῆς εἰσιν ἀξίας τῷ ἐπισχόπῳ,, ἀλλ᾽ ὅμως ὁμοίω; ἀνεπίληπτοι, ὁμοίως ἁγνοὶ ὀφείλουσιν εἶναι, Τέχγων κα- \"λῶς προϊστώμεγοι καὶ τῶν ἰδίων οἴκων. Οἱ γὰρ περιποιοῦνται, καὶ πολλὴν παῤῥησίαν ἐν πίστει τῇ ἐν Χριστῷ ᾿Ιησοῦ. Πανταχοῦ τίθησι τὴν τῶν πέχνων προστασίαν, ἵνα μὴ ἀπὸ τούτου οἱ λοιποὶ σχανδαλίζωνται. Οἱ γὰρ καλῶς, φησὶ, διαχογήτουτέστι, προχοπὴν καὶ παῤῥησίαν πολλὴν τὴν ἐν π᾿ στει Ἰησοῦ Χριστοῦ. Ὡσεὶ ἔλεγεν \" Οἱ ἐν τοῖς χάτω δείξαντες ἑαυτοὺς διεγηγερμένους, ταχέως καὶ πρὸς ἐχεῖνα ἀνελεύσονται. Ταῦτά σοι γράφω, ἐλπίζων ἐλθεῖν πρὸς σὲ τάχιον. Ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐχχλησία Θεοῦ ζῶντος, στῦλος: καὶ ἑδραίω- {ἃ τῆς ἀληθείας. Ἕνα μὴ τὸ περὶ τοιούτων αὖτὸν, διατάττεσθαι εἰς ἀθυμίαν ἐμδάλῃ τὸν μαθητὴν, φησίν \" Οὐ διὰ τοῦτο ταῦτα γράφω, ὡς οὐχέτι ἥξων, ἀλλ᾽ ἥξω μὲν, εἰ δὲ συμδῇ με βραδῦναι, ἵνα μὴ ἀσχάλλῃς, φησί. Τούτῳ μὲν ὑπὲρ τοῦ παῦσαι τὴν ἀθυμίαν ταῦτα ἐπιστέλλει, τοῖς δὲ ἄλλοις ὑπὲρ τοῦ διεγεῖραι αὐτοὺς, καὶ ποιῆσαι σπουδαιοτέρους\" ἡ γὰρ παρουσία αὑτοῦ καὶ ἐπαγγελλομένη, μεγάλα ἠδύνατο. Μὴ θαυμάσῃς δὲ, εἰ πνεύματι πάντα προορῶν, ἢγνόει τοῦτο λέγων, Ἐλπίζω ἐιθεῖν, ξὰν δὲ βραδύνω\" ποῦτο γὰρ ἀγνοοῦντός ἐστιν. Ἐπειδὴ γὰρ πνεύματι ἥγετο, καὶ οὐχ οἰχείᾳ γνώμῃ ἕπραττεν ἄπερ ἔπραττε, καὶ τοῦτο εἰχότως ἠγνόει. Ἵνω εἰδῇς, φησὶ, πῶς δεῖ ἐν οἴχῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐχκι΄ησία Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας. Οὐχ ὡς ἐκεῖνος ὁ Ἰουδαῖχός. Τοῦτο γάρ ἐστι τὸ συνέχον τὴν πίστιν καὶ τὸ χήρυγμα΄ ἡ γὰρ ἀλήθειά ἔστι τῆς Ἐχχλησίας καὶ στῦλος καὶ ἑδραίωμα. Καὶ ὁμολογουμένως, φησὶ, μέγα ἐστὶ τὸ τῆς εὑσεδείας μυστήριον\" Θεὸς ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πρεύματι. Τουτέστιν, ἡ οἰχονομία ἡ ὑπὲρ ἡμῶν. Νὴ μοιεΐπῃς τοὺς χώδωνας, μηδὲ τὰ Αγια τῶν ἁγίων, μηδὲ τὸν ἀρχιερέα \" στῦλός ἐστι τῆς οἰχουμένης ἡ Ἐκχχλησία. Ἐννόησον τὸ μυστήριον, καὶ φρίξαι ἔχεις - καὶ μυστήριόν ἐστι, καὶ μέγα, καὶ εὐσεδείας μυστήριον, καὶ ὁμολογουμένως, οὐ ζητουμένως - ἀναἀμφίδολον γὰρ ἔστιν. Ἐπειδὴ περὶ ἱερέων διαταττόμενος οὐδὲν τοιοῦτον εἶπεν, οἷον ἐν τῷ Λευϊτιχῷ, εἰς ἕτερον ἀνάγει τὸ πρᾶγμα, λέγων, Θεὸς ἐφανερώθη ἐν σαρκὶ, τουτέστιν, Ὁ δημιουργὸς ὥφθη, φησὶν, ἐν σαρχί. ᾿Εδιχαιώθη ἐν πνεύματι. Ἤτοι τοῦτο λέγει\" Καὶ» ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέχνων αὐτῆς\" ἣ ὅτι δόλον οὐκ ἐποίησεν\" ὅπερ ὁ προφήτης λέγει, Ὃς ἁμαρτίων οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Ὥφθη ἀγγέ.ϊλοις. Ὥστε καὶ ἄγγελοι μεθ᾽ ἡμῶν εἶδον τὸν Υἱὸν τοῦ Θεοῦ, πρότερον οὐχ ὁρῶντες. “Ὄντως μέγα τὸ μυστήριον. Ἐχηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ. Πανταχοῦ τῆς οἰχουμένης ἠχούσθη, καὶ ἐπιστεύθη\" καὶ δηλοῖ λέγων ὁ προφήτης. Εἰς πᾶσαν τὴν γῆν ἐξῆιθεν ὁ φθόγγος αὐτῶν. Τοῦτο μὴ δὴ νομίσῃς ἀπλῶς ῥήματα εἶναι ψιλά\" οὗ γάρ ἐστιν, ἀλλὰ πραγμάτων ἀπαῤῥήτων πεπλήρωται. Ἀγδιλήφθη ἐν δόξῃ\" τουτέστιν, ἐπὶ νεφελῶν, Οὗτος, φησὶν, Ἰησοῦς ὁ ἀγαληρθεὶς ἀφ᾽ ὑμῶν, οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε. “Ὅρα μοι τὴν σύνεσιν τοῦ μαχαρίου Παύλου. Μέλλων παραινεῖν τοῖς τῆς διαχονίας ἠξιωμένοις μὴ ἀνέδην δὲ αι ἐμφορεῖσθαι τοῦ οἴνου, οὖχ εἶπε μὴ μεθύειν, ἀλλὰ Μηδὲ οἵἴγῳ ποιλλῷ προσέχοντας. Εἰχότως \" εἰ γὰρ οἱ εἰσιόντες εἰς τὸ ἱερὸν, οὐδὲ ὅλως μετελάμδανον οἴνου, πολλῷ μᾶλλον τούτους οὐ χρή. Παραφορὰν γὰρ ἐργάζεται, φησὶ, καὶ χἂν μὴ μέθην ἐργάσηται, διαχεῖ τὸ τῆς ψυχῆς εὔτονον, διαλύει τὸ συγχεχροτημένον. Σχόπει δὲ πῶς πανταχοῦ μυστήριον χαλεῖ τὴν ὑπὲρ ἡμῶν οἰκονομίαν - εἰκότως \" οὐ γάρ ἔστι πᾶσιν ἀνθρώποις δῆλον, μᾶλλον δὲ οὐδὲ ἀγγέλοις ἧν δῆλον \" πῶς γὰρ, ὃ ἐφάνη διὰ τῆς Ἐχχλησίας; Διὰ τοῦτό φησιν, Ὁμολογουμέγως μέγα ἐστί. Καὶ γὰρ ὄντως μέγα\" ἄνθρωπος γὰρ ἐγένετο ὁ θεὸς, καὶ Θεὸς ὁ ἄνθρωπος ἄνθρωπος ὥφθη ἀναμάρτητος - ἄνθρωπος ἀνελήφθη\" ἐκηρύχθη ἐν χόσμῳ\" μεθ᾽ ἡμῶν εἶδον αὐτὸν οἱ ἄγγελοι. Μυστήριον τοίνυν ἐστί, Μὴ τοίνυν ἐχπομπεύωμεν τὸ μυστήριον, μὴ πανταχοῦ αὐτὸ προτιθῶμεν, ἀξίως τοῦ μυστηρίου τούτου ζῶμεν. Οἱ μυστήρια ἐμπεπιστευμένοι, μεγάλοι τινές εἰσιν. Εἰ βασιλεὺς ἡμῖν τι μυστήριον ἐνεπίστευσεν, εἰπέ μοι, ἄρα οὐ μεγάλης φιλίας τοῦτο τεχμήριον ἐποιούμεθα; Νῦν δὲ ὁ Θεὸς ἡμῖν τὸ μυστήριον αὐτοῦ ἑνεπίστευσε, καὶ ὡς μὴ μεγάλα εὐεργετηθέντες ἀχάριστοι περὶ τὸν εὐεργέτην γινόμεθα. Φρίξωμεν ἀναισθήτως ἔτι διαχείμενοι πρὸς τὴν εὐεργεσίαν. Μυστήριόν ἐστιν ὃ πάντες ἴσασι\" μᾶλλον δὲ ὃ πρὸ τούτου οὐ πάντες ἤδεισαν, νῦν δὲ πᾶσι γέγονε δῆλον.","t":"“Deacons likewise must be dignified, not double-tongued, … holding the mystery of the faith with a pure conscience. And let these also be tested first; then let them serve, if they prove blameless.”\n\nHaving discussed bishops, described their character, and said what they must have and what they must keep from, he passed over the order of presbyters and leaped to the deacons. Why? Because there is not much between the presbyters and the bishops. They too have undertaken teaching and presiding over the church, and what he said of bishops fits presbyters as well. Bishops surpass them in the power of ordination alone, and in this alone do they seem to have more than the presbyters. “Deacons likewise”: that is, they too must have the same qualities. What are the same? Such as being blameless, self-controlled, hospitable …. That he wants them to be such when he says “likewise,” he made clear by what follows, saying, “dignified, not double-tongued.” Nothing so tends to make men base as craftiness; nothing is so useless in the church as treachery. “Not addicted to much wine,” he says, “not greedy for gain, holding the mystery of the faith with a pure conscience.” See, he has shown what being blameless means. And see how he sets down “not a recent convert” here too. For in saying, “And let these also be tested first,” he added the connective “also” as though this had been said by him about the bishop; there is nothing between. That is why “not a recent convert” is said there too. How is it not absurd that no one admits a newly bought servant into a house until through long experience he has given many proofs of his character, while one who comes into the church of God from outside is at once among the first in everything?\n\n“The women likewise ….” Some say this is said simply about women; but it is not. Why would he want to insert something about women in the middle of what he was saying? He is speaking of those who hold the rank of the diaconate. “Let deacons be the husbands of one wife.” This is fittingly said of women deacons too. The office is very necessary, useful, and decent in the church. “Let deacons,” he says, “be the husbands of one wife.” Do you see how he requires the same virtue from deacons too? Even if they are not of the same rank as the bishop, they must nevertheless be equally blameless, equally pure. “Managing their children and their own households well. For those who serve well as deacons gain a good standing for themselves and great boldness in the faith that is in Christ Jesus.” Everywhere he sets down the management of children, so that the rest may not be offended on this account. “For those who serve well,” he says, “gain a good standing,” that is, advancement, “and great boldness in the faith of Christ Jesus.” As if he said: those who have shown themselves vigilant in the lower offices will quickly rise to the higher ones too.\n\n“I am writing these things to you, hoping to come to you soon; but if I delay, that you may know how one ought to behave in the house of God, which is the church of the living God, a pillar and buttress of the truth.” So that his giving instructions about such matters might not throw the disciple into dejection, he says: I am not writing these things as though I will no longer come; I will come; but if I happen to delay, so that you may not be distressed, he says. To Timothy he writes these things to stop his dejection; to the others, to rouse them and make them more zealous; for his presence, even when only promised, could do much. Do not be surprised that one who foresaw all things by the Spirit did not know this, saying, “I hope to come, but if I delay”; this is the language of one who does not know. Since he was led by the Spirit and did not do what he did by his own judgment, it is natural that he did not know this too. “That you may know,” he says, “how one ought to behave in the house of God, which is the church of the living God, a pillar and buttress of the truth.” Not like that Jewish house. For this is what holds together the faith and the preaching; the truth is both pillar and buttress of the church.\n\n“And confessedly,” he says, “great is the mystery of godliness: God was manifested in the flesh, vindicated in the Spirit.” That is, the dispensation on our behalf. Do not speak to me of the bells, nor of the Holy of Holies, nor of the high priest: the church is the pillar of the world. Consider the mystery, and you will shudder: it is a mystery, and great, and a mystery of godliness, and that confessedly, not disputedly; for it is beyond doubt. Since in giving instructions about priests he said nothing like what is in Leviticus, he turns the matter to something else, saying, “God was manifested in the flesh,” that is, the Creator was seen in the flesh. “Vindicated in the Spirit.” He means either “wisdom is vindicated by her children,” or that he did no deceit, as the prophet says: “who committed no sin, nor was deceit found in his mouth.” “Seen by angels.” So the angels too, together with us, saw the Son of God, whom they did not see before. Truly great is the mystery. “Proclaimed among the nations, believed on in the world.” He was heard of and believed in throughout the world, as the prophet shows, saying, “Their voice has gone out into all the earth.” Do not think these are merely bare words; they are not, but are full of unspeakable realities. “Taken up in glory,” that is, on the clouds: “This Jesus,” he says, “who was taken up from you, will come in the same way as you saw him go.”\n\nSee the wisdom of blessed Paul. When he was about to exhort those counted worthy of the diaconate not to fill themselves freely with wine, he did not say “not to get drunk,” but “not addicted to much wine.” Rightly; for if those who entered the temple did not partake of wine at all, much less ought these. Wine causes derangement, he says; and even if it does not cause drunkenness, it slackens the soul’s vigor and loosens its firmness. Consider how everywhere he calls the dispensation on our behalf a mystery. Rightly: it is not clear to all people; or rather it was not clear even to the angels; for how could it be, when it was made known through the church? That is why he says, “confessedly great.” Truly it is great: God became man, and man God; a man was seen without sin; a man was taken up; he was proclaimed in the world; the angels saw him together with us. It is a mystery, then. Let us not parade the mystery, nor set it out everywhere; let us live worthily of this mystery. Those entrusted with mysteries are persons of standing. If a king entrusted some secret to us, tell me, would we not take this as a sign of great friendship? Now God has entrusted us with his mystery, and, as though we had received no great benefits, we become ungrateful toward our benefactor. Let us shudder at still being so insensible toward his kindness. It is a mystery which all know; or rather, which before this not all knew, but now has become clear to all.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 11.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/11-1)."},"chrysostom-hom-1-timotheum/11.2":{"o":"᾿Αξιόπιστοι τοίνυν γενώμεθα περὶ τὴν τοῦ μυστηρίου φυλαχήν. Αὐτὸς ἡμῖν τηλικοῦτον ἐπίστευσε μυστήριον᾽ ἡμεῖς δὲ αὐτῷ οὐδὲ χρήματα πιστεύομεν. ᾿᾿Αλλ᾽ αὐτὸς μὲν λέγει\" ᾿Απόθεσθε αὑτὰ παρ᾽ ἐμοὶ, οὐδεὶς αὐτὰ ἁρπάσαι δύναται, οὐδὲ σὴς οὐδὲ λῃστὴς λυμαίνεται, καὶ ἑκατονταπλασίονα δώσειν ὑπισχνεῖται, καὶ οὐ πειθόμεθα. Καίτοι γε παρ᾽ οἷς ἂν παραπλέον, ἀλλὰ ἂν ὅλον ἀπολάδωμεν ὃ παραχατεθέμεθα, καὶ χάριν ἴσμεν. Κἂν χλέπτης ὑφέληται, φησὶν, ἐνταῦθα, ἐμοὶ τοῦτο λόγισαι \" οὐ λέγω σοι\" Ληστὴς ἔλαδεν, οὐδὲ, Σὴς ἔφαγεν. ᾿Εχατονταπλασίονα ἐνταῦθα ἀποδίδωσι, καὶ ἐχεῖ ζωὴν αἰώνιον προσδίδωσι, καὶ οὐδεὶς παρακατατίθεται. ᾿Αλλὰ βραδέως μοι, φησὶν, ἀποδίδωσι. Καὶ τοῦτο τῆς μεγαλοδωρξᾶς αὐτοῦ σημεῖον μέγιστον, τὸ μὴ ἐνταῦθα ἀποδιδόναι ἐν τῷ ἐπιχήρῳ βίῳ τούτῳ “ μᾶλλον δὲ καὶ ἐνταῦθα ἀποδίδωσιν ἑκατονταπλασίονα. Εἰπὲ γάρ μοι, ἐνταῦθα οὐχὶ σμίλην εἴασε Παῦλος; οὐχὶ χάλαμον καὶ ἄγχιστρον Πέτρος; οὐχὶ τελώνιον Ματθαῖος; οὐχὶ πᾶσα αὐταῖς ἡ, οἰκουμένη ἀνέῳχτο μᾶλλον, ἣ τοῖς βασιλεῦσιν; οὐ “παρὰ τοὺς πόδας αὐτῶν ἐτίθεσαν πάντες τὰ χρήματα; οὐχ ἐχείνους ἐποίουν διοικητὰς καὶ χυρίους; οὐχὶ καὶ τὰς ψυχὰς αὐτοῖς ἐνεχείριζον; οὐχὶ ὁλοκλήρους ἑαυτοὺς τῆς ἐχείνων βουλῆς ἐξήρτησαν; οὐχὶ καὶ ἑαυτοὺς δούλους χατέγραφον; Καὶ νῦν δὲ οὐ πολλὰ τοιαῦτα ὁρῶμεν γινόμενα; Πολλοὶ γὰρ πολλάεις ἀπὸ μιχρῶν ὄντες καὶ εὐτελῶν, μάχελλαν μεταχειρίζοντες μόνον, καὶ οὐδὲ τῆς ἀναγκαίας μόνης εὐποροῦντες τροφῆς, προσηγορίαν μονάζοντος ἔχοντες, πάντων μᾶλλον ἐφάνησαν, καὶ παρὰ βασιλέων ἐτιμήθησαν. ᾿Αλλὰ μικρὰ ταῦτα; ᾿Αλλ᾽ ἐννόησον ὅτι “προσθήχη ταῦτα τὸ δὲ χεφάλαιον ἐν τῷ μέλλοντι πεταμίευται χρόνῳ. Καταφρόνησον χρημάτων, εἰ βούλει χρήματα ἔχειν\" εἰ βούλε: πλουτῆσαι, γενοῦ πένης. Τοιαῦτα γὰρ τοῦ Θεοῦ τὰ παράδοξα᾽ οὐ βούλεταί σε ἐχ τῆς οἰκείας σπουδῆς, ἀλλ᾽ ἐχ τῆς αὐτοῦ χάριτος γενέσθαι πλούσιον, Ἐμοὶ ταῦτα, φησὶν, ἄτρες\" σὺ τὰ πνευματιχὰ μερέμνα, ἵνα μάθῃς μου. καὶ τὴν δύναμιν. τὴν δουλείαν καὶ τὸν ζυγὸν τὸν ἀπὸ τῶν χρημάτων φεῦγε. Ἕως ὅτε αὐτῶν ἀντέχῃ, πένης εἴ\" ἐπειδὰν αὐτῶν χαταφρονήσῃς, διπλῇ γίνῃ πλούσιος, τῷ τέ σοι πάντοθεν ταῦτα ἐπιῤῥεῖν, καὶ τῷ μηδενὸς δεῖσθαι ὧν οἱ πολλοί. Οὐ γὰρ τὸ πολλὰ κεχτῆσθαι πλουτοῦντος, ἀλλὰ τὸ μὴ πολλῶν δεῖσθαι. Ὥστε ἕως ἂν δέηται, οὐδὲν τοῦ πένητος ὁ βασιλεὺς διενήνοχε \" πενία γὰρ τοῦτό ἔστι τὸ δεῖσθας ἑτέρων. στε καὶ ὁ βασιλεὺς κατὰ τοῦτον τὸν λόγον πένης ἐστὶ, χαθὸ δεῖται τῶν ἀρχομένων. ᾿Αλλ᾽ οὐχ ὁ ἐσταυρωμένος οὗτως \" οὐδενὸς γὰρ δεῖται, ἀρχοῦσιν αὑτῷ πρὸς δια-τροφὴν αἱ χεῖρες\" Ἐμοὶ γὰρ, φησὶ, καὶ τοῖς. οὖσι μετ᾽ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται. Ταῦτα ἐκεῖνος ἔλεγεν ὁ λέγων, Ὡς μηδὲν ἔχοντες, καὶ πάγτα κατέχοντες ' ἐχεῖνος ὁ θεὸς νομισθεὶς παρὰ τῶν ἐν Λύστρᾳ κατοικούντων. Εἰ βούλει τῶν ἐν τῷ χόσμῳ τυχεῖν, ξήτει τὸν οὐρανόν\" εἰ βούλει καὶ τῶν ἐνταῦθα ἀπολαῦσαι, χαταφρόνησον αὐτῶν. Ζητεῖτε γὰρ, φησὶ, πρῶτον τὴ» βασιλείαν τῶν οὐρανῶν, καὶ ταῦ-τὰ πάντα προστεθήσεται ὑμῖν. Τί τὰ μικρὰ θαυμάζεις; τί κέχηνας περὶ τὰ μηδενὸς ἄξια λόγου; μέχρι πότε πένης; μέχρι πότε πτωχός; ᾿Ανάδλεψον εἰς τὸν οὐρανὸν, τὸν ἐχεῖ πλοῦτον ἐννόησον, καταγέλασον τοῦ χρυσοῦ, μάθε τὴν χρῆσιν αὐτοῦ, πόση «ἰς ἐστι. Μέχρι τοῦ παρόντος μένει ἡ ἀπόλαυτις, μέχρι τοῦ παρόντος βίου τοῦ ἐπιχήρου ὅσον ψάμμος\" μᾶλλον δὲ ὅσον σταγὼν πρὸς ἄδυσσον ἄμετρον, τοσοῦτὸν ὁ παρὼν βίος πρὸς τὰ μέλλοντα. Οὐχ ἔστι χτῇσις τοῦτο, χρῆσίς ἐστιν, οὐχ ἔστι χυρία \" πῶς γὰρ, ὅταν σοῦ ἀποπνέοντος χάϊ ἐχόντος καὶ ἄχοντος, ἕτεροι λαμδάνωσι πάντα τὰ ὄντα. καὶ αὐτοὶ πάλιν ἑτέροις δόντες, καὶ πάλιν ἐκεῖνοι ἑτέροι:; Πάντες γὰρ πάροιχοί ἔσμεν, καὶ ὁ χύριος τῆς οἰχίας τάχα μᾶλλον ὁ μισθωτός ἔστι τῆς οἰχίας\" πολλάκις γὰρ ἐχείνοῦ τελευτήσαντος, οὗτος ἔμεινε, πλέον ἀπολαύων «ἧς οἰκίας. Εἰ δὲ οὗτος μετὰ μισθοῦ \" ἀλλὰ χἀχεῖνος ὁ πρότερος μετὰ μισθοῦ\" ᾧχοδόμησε γὰρ, καὶ ἐταλαιπωρήθη, καὶ ἐπεσχεύασε. Ῥήματα μόνον ἐστὶν ἡ δεσποτεία\" τῷ δὲ ἔργῳ πάντες τῶν ἀλλοτρίων ἐσμὲν χύριοι. Ἐχεῖνα μόνον ἐστὶν ἡμέτερα, ὅσα ἂν ἐχεῖ προπέμψωμεν ᾿ τὰ δὲ ἐνταῦθα οὐχ ἡμέτερα, ἀλλὰ τῶν ζώντων μᾶλλον δὲ καὶ ζῶντας ἡμᾶς ἀπέλιπεν. Ἐχεῖνα μόνα ἐστὶν ἡμέτερα, ὅτα τῆς ψυχῆς ἐστι χατορθώματα,, ἐλεημοσύνη καὶ φιλανθρωπία, Ταῦτα τὰ ἐχτὸς λέγεται καὶ παρὰ τοῖς ἔξωθεν\" ἐχτὸς γὰρ ἡμῶν ἔστι. Ποιήσωμεν τοίνυν αὐτὰ τῶν ἐντός. Οὐ γὰρ δυνατὸν χρήματα λαμδάνοντα ἀπελθεῖν, ἀλλὰ δυνατὸν ἐλεημοσύνην λαμθάνοντα ἀπελθεῖν \" μᾶλλον δὲ καὶ προπέμψωμεν αὐτὰ, ὥστε ἑτοιμάσαι ἡμῖν σχηνὴν ἐν ταῖς αἰωνία!:ς μοναῖς. Υ΄. Χρήματα λέγεται παρὰ τὸ χεχρῆσ᾽α!, οὗ παρὰ τὸ χυρίους εἶναι \" καὶ τὰ χτήματα δὲ αὐτὰ χρῇ σίς ἔστιν, οὐ δεσποτεία. Εἰπὲ γάρ μοι, πόσων χυρίων ἔχαστος ἀγρὸς γέγονε, καὶ πόσων ἔσται; λέγεταί τις καὶ παροιμία σοφωτάτη (οὐ γὰρ τῶν δημωδῶν παροιμιῶν δεῖ καταφρονεῖν, ἂν ἔχωσί τι σοφόν)\" ᾿Αγρὲ, φησὶ, πόσων ἧς, καὶ πόσων ἔσῃ; Τοῦτο καὶ πρὸς οἰχίας, τοῦτο καὶ πρὸς χρήματα λεχτέον ἡμῖν. ᾿Αρετὴ μόνον οἶδεν ἡμῖν συναποδημεῖν, ἀρετὴ μόνη διαθαίνει πρὸς τὴν ζωὴν τὴν ἐχεῖ. Ἐχλύσωμέν ποτε, καὶ σδέσωμεν τῶν χρημάτων τὸν πόθον, ἵνα ἀνάψωμεν τῶν ἐχεΐῖ τὴν ἐπιθυμίαν. Οὐ δύνανται οὗτοι οἱ δύο ἔρωτες μίαν χατέχειν ψυχήν\" Ἢ γὰρ τὸν ἕνα, φησὶ, φιϊήσει, καὶ τὸν ἕτερον μισήσει, ἣ ἐνὸς ἀνθέξεται, καὶ τσῦ ἑτόρου καταφρονήσει. Ὁρᾷς, εἰπέ μοι, ἄνδρα ἀχολούθους ἔχοντα πολλοὺς, σοδοῦντὰ διὰ τῆς ἀγορᾶς, σηριχὰ ἠμφιεσμένον ἱμάτια, ἵππῳ ὀχούμενον, τὸν αὐχένα τείνοντα; μὴ χαταπλαγῇς, ἀλλὰ γόλαδον\" ὥσπερ, ὅταν τὰ παιδία ὁρᾷς ἄρχοντας παίζοντα, χαταγελᾷς, οὕτω καὶ ἐπὶ τούτῳ. Οὐδὲν τοῦτο ἐκείνον διενήνοχε, μᾶλλον δὲ ἐχεῖνο καὶ τερπνότερον, ἅτε παρὰ παιδιχῇς γινόμένον ἡλικίας μετὰ πολλῆς τῆς ἀφελείας. Ἐχεῖ καὶ γέλως ἐστὶ καὶ ἡδονή \" ἐνταῦθα χαταγέλαστός ἐστιν οὗτος, καὶ ἀσχημοσύνης πλήρης. Δόξασον τὸν Θεὸν, ὅτι σε τῆς σχηνῆς ταύτης καὶ τοῦ φυσήματος λαξεν. Ἂν γὰρ, θέ ῆς σὺ ὁ χαμαὶ ἐρχόμενος, ὑψηλότερος ἔσῃ τοῦ χαθημένου τὸ ὄχημα. Πῶς; Ὅτι ἐχεΐνος μὲν μιχρὸν ἀνέστηχεν ἀπὸ τῆς γῆς τῷ σώματι, τῇ δὲ ψυχῇ προσπέπηγεν\" ᾿Εκολλήθη γὰρ, φησὶν, ἡ ἰσχύς μου τῇ σαρκί μου \" σὺ δὲ τῷ φρος νήματι ἐν οὐρανῷ περιπατεῖς. ᾿Αλλ᾽ ἀχολούθους ἔχει πολλοὺς ἀοδοῦντας; Καὶ τί μᾶλλον αὐτὸς, ἣ ὁ ἵππος τιμᾶται; Τί ταύτης τῆς ἀλογίας χεῖρον, ἀνθρώπους διώχειν, ἵνα τὸ κτῆνος μετ᾽ εὐρυχωρίας παρέλθῃ; ᾿Αλλὰ τὸ ἵππῳ ὀχεῖσθαι σεμνόν; ᾿Αλλὰ καὶ δοῦλοι τούτον μετέχοναιν. Εἰσὶ δέ τινες, οἱ τοσοῦτον ἔχουσι εύφον, ὡς μηδὲν δεόμενοι, ὄπισθεν ποιεῖν ἀχολουθεῖν. ἾΑρα τί τούτων ἐστὶν ἀλογώτερον; ἀπὸ ἵππων, καὶ πολυτελείας ἱματίων καὶ ἀχολούϑων βούλονται φαίνεσθαι. Τί ταύτης -ἧς δόξης οὐδαμινέστερον, τῆς. ἀπὸ ἵππων καὶ οἰχετῶν δυνισταμένης; Ἐνάρετος εἴ; μηδενὶ τούτων χέχρησο\" οἰχεῖον ἔχε τὸν χόσμον, μὴ τῇ ἑτέρου παρουσίᾳ καλλωπίζον. Ταῦτα καὶ πονηροὶ καὶ μιαροὶ καὶ ἄγροιχοι καὶ πάντες ὅσοι πλούτου μετέχουσι, δύναντα: ἔχειν. Καὶ μῖμοι καὶ ὀρχησταὶ ἐφ᾽ ἵππων φέρονται, καὶ οἰκέτην προτρέχοντα ἔχουσιν\" ἀλλ᾽ ὅμως μῖμοί εἰσι καὶ ὀρχησταὶ, καὶ οὐ γεγόνασι σεμνοὶ ἀπὸ τῶν ἵππων καὶ τῶν ἀχολούθων. Ὅταν γὰρ μηδὲν τῶν ἐν ψυχῇ καλῶν προσῇ τῷ τοιούτῳ, ταῦτα, ἂν ἔξωθεν προστεθῇ, εἰχῆ καὶ μάτην\" καὶ καθάπερ ἀσθενεῖ τοίχῳ ἣ δ'εφθορότι σώμᾶτι, ὅσα ἄν τις περιθῇ, μένει ἀηδὲς ὃν καὶ διεφθορός \" οὕτω. δὴ καὶ ἐνταῦθα, οὐδεμίαν ἡ ψυχὴ ὄνησιν ἀπὸ τῶν ἐχτὸς προσλαμόάνει, ἀλλὰ μένει τοῦτο οὖσα, χἂν μυρία τις αὐτῇ περιθῇ χρυσία, Μη δὴ πρὸς ταῦτα ἑπτοημένοι ὦμεν, ἀποστήσωμεν ἑαυτοὺς τῶν προσκαίρων, τῶν μειζόνων ἐχώμεθα, τῶν πνευματικῶν, τῶν ὄντως αἰδεσίμους ποιούντων ἡμᾶς, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, καὶ τὰ ἑξῆς.","t":"Let us be trustworthy, then, in guarding the mystery. He has entrusted us with so great a mystery, and we do not entrust him even with money. Yet he says: Deposit it with me; no one can snatch it, no moth or thief can ruin it; and he promises to give back a hundredfold; and we are not persuaded. Yet with those with whom we deposit money we receive nothing more, and are grateful if we get back the whole of what we deposited. Even if a thief steals it here, he says, count it against me; I do not tell you, “A robber took it,” or “A moth ate it.” He repays a hundredfold here and adds eternal life there, and no one makes a deposit. But he repays me slowly, someone says. This too is the greatest sign of his generosity, that he does not repay here in this perishable life; or rather, he repays a hundredfold here as well. For tell me, did not Paul leave his knife here, Peter his rod and hook, Matthew his tax booth? Was not the whole world opened to them more than to kings? Did not all lay their money at their feet? Did they not make them stewards and masters of it? Did they not entrust them with their very souls? Did they not make themselves wholly dependent on their counsel? Did they not enroll themselves as their slaves? And now too do we not see many such things happening? Many, often from small and humble beginnings, handling nothing but a mattock, not even well supplied with necessary food, bearing the name of monk, have become more illustrious than anyone and been honored by emperors. But are these small things? Consider that these are an addition; the principal sum is stored up in the time to come.\n\nDespise money, if you want to have money; if you want to be rich, become poor. Such are God’s paradoxes: he does not want you to become rich by your own effort but by his grace. Leave these things to me, he says; you take care of the spiritual things, so that you may learn my power too. Flee the slavery and yoke of money. As long as you cling to it you are poor; when you despise it, you become doubly rich, both because these things flow to you from every side and because you need none of the things most people need. Being rich is not having much, but not needing much. So as long as he is in need, the emperor differs in nothing from the poor man; for this is poverty, to need others. So by this reasoning even the emperor is poor, inasmuch as he needs his subjects. But not so the man who has been crucified to the world; he needs no one; his hands suffice to maintain him: “For these hands,” he says, “ministered to my needs and to those who were with me.” He said these things who said, “as having nothing, and yet possessing everything”; he who was thought a god by the people of Lystra. If you want to obtain the things of the world, seek heaven; if you want to enjoy the things here, despise them. “For seek first,” he says, “the kingdom of heaven, and all these things will be added to you.” Why do you admire small things? Why gape at what is worth nothing? How long will you be a beggar? How long poor? Look up to heaven; consider the wealth there; laugh at gold; learn how small its use is. The enjoyment of it lasts only for the present, for this perishable life, as much as sand; or rather, as a drop is to a boundless abyss, so is the present life to the life to come.\n\nThis is not ownership, it is use; it is not mastery. For how can it be, when, as you breathe your last, willing or unwilling, others take everything you have, and they in turn give it to others, and those again to others? We are all sojourners, and the owner of a house is perhaps less its owner than the tenant; for often when the owner dies the tenant remains and enjoys the house more. And if the tenant pays rent, so did the former owner, for he built, toiled, and repaired. Ownership is only a word; in fact we are all masters of what belongs to others. Only those things are ours which we send ahead to the other world; the things here are not ours but belong to the living, or rather they leave us even while we live. Only those things are ours which are achievements of the soul: almsgiving and love for humankind. Even those outside the church call the others “external goods,” for they are outside us. Let us make them, then, internal goods. It is not possible to depart taking money with us, but it is possible to depart taking almsgiving; or rather, let us send them ahead, to prepare a dwelling for us in the eternal abodes. Money (chrēmata) is so called from “using” (kechrēsthai), not from being its master; and possessions themselves are use, not ownership. Tell me, how many owners has each field had, and how many will it have? There is a very wise proverb (one should not despise popular proverbs if they contain some wisdom): “Field, how many have you belonged to, and how many will you belong to?” This we must say of houses and of money too. Virtue alone knows how to travel abroad with us; virtue alone crosses over to the life there. Let us at last weaken and quench the longing for money, so that we may kindle the desire for the things there. These two loves cannot occupy one soul: “For either he will love the one and hate the other, or he will hold to one and despise the other.”\n\nDo you see, tell me, a man with many attendants, swaggering through the marketplace, clothed in silk, riding a horse, stretching out his neck? Do not be dazzled, but laugh. Just as you laugh when you see children playing at being magistrates, so laugh at this. This differs in nothing from that; or rather that is even more pleasant, since it comes from childhood and has much simplicity. There, there is laughter and pleasure; here this man is ridiculous and full of indecency. Glorify God that he has freed you from this stage-show and this puffing up. For if you will, you who walk on the ground will be higher than the man seated in the carriage. How? Because he stands a little above the earth in body, but is fastened to it in soul (“My strength cleaves to my flesh,” it says), while you walk in heaven in your mind. But he has many attendants shouting before him? And why is he honored more than his horse? What is worse than this folly, to drive men away so that the beast may pass with room to spare? But is riding a horse dignified? Slaves share in it too. And there are some who have so much pride that, though they have no need of it, they have the horse led behind them. Is anything more senseless than this? They want to look great because of horses, costly garments, and attendants. What is more worthless than this glory, which consists in horses and servants? Are you virtuous? Use none of these things; have an adornment of your own, not one made beautiful by another’s presence. These things even the wicked, the foul, the boorish, and all who have wealth can have. Mimes and dancers too ride on horses and have a servant running before them; but they are mimes and dancers all the same, and have not become dignified because of the horses and attendants. When nothing of the soul’s goodness is present in such a man, these things, added from outside, are idle and vain. Just as with a weak wall or a diseased body, whatever one puts around it remains unpleasant and diseased, so here too the soul gains no benefit from external things, but remains what it is, even if one puts countless gold ornaments about it. Let us not, then, be excited by these things; let us withdraw from what is temporary and hold to what is greater, the spiritual things which truly make us worthy of respect, so that we may obtain the good things to come, and so on.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 11.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/11-2)."},"chrysostom-hom-1-timotheum/12.1":{"o":"Τὸ δὲ πνεῦμα ῥητῶς “λέγει, ὅτι ἐν ὑστέροις καιροῖς ἀποσετήσονταί τιγες τῆς πίστεως, προσἔχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμόνων, ἐν’ ὑποκρίσει ψευδολόγων,, κεκαυτων. γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ Θεὸς ἔχτισεν εἰς μετάληψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωχόσι τὴν ἀλήθειαν. Οτι πᾶν κείσμα Θεοῦ καλὸν. καὶ οὐδὲν ἀπόδιϊητον γὰρ διὰ λόγου Θεοῦ καὶ ἐντεύξεως. Ὥσπερ οἱ τῆς πίστεως ἐχόμενοι ἐπ᾽ ἀσφαλοῦς «ἧς ἀγχύρας ἐρείδονται, οὕτως οἱ ταύτης ἐκπεσόντες οὐδαμοῦ στῆναι δύνανται, ἀλλὰ πολλοὺς ἄνω καὶ χάτω πλανηθόντες πλάνους, τὸ τελευταῖον εἰς αὐτὰ «ἧς ἀπωλείας φέρονται τὰ βάραθρα. Καὶ τοῦτο ἤδη μὲν ἐδήλωσεν εἰπὼν, ὅτι ἤδη ἐναυάγησάν τινες περὶ τὴν πίστιν. Καὶ νῦν δέ φητι \" Τὸ δὲ Πγεῦμα ῥητῶς «λέγει, ὅτι ἐγ ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πιάγοις. Περὶ Μανικαίων, καὶ Ἐγχρατιτῶν, καὶ Μαρχιωνιστῶν, καὶ παντὸς αὐτῶν τοῦ ἐργαφτηρίου τὰ τοιαῦτά φησιν, ὅτι ἐν ὑστέροις χαιροῖς ἀποστήσονταί τινες τῆς πίστεως. Ὁρᾷς ὅτι πάντων͵ αἴτιον τῶν μετὰ ταῦτα χαχῶν τὸ τῆς πίστεως ἀποστῆναι; Τί δέ ἔστι, ἹΡητῶς; Φανερῶς, σαφῶς, ὁμολογουμένως, ὡς μὴ ἀμφιθάλλειν. Μὴ θαυμάσῃ:, φηδὶν, εἰ νὺν ἀπὸ τῆς πίστεώς τινες ἀποστάντες ἔτι ᾿Ἰουδαΐξζουσιν - ἔσται καιρὸς ὅτε χαλεπώτερον αὐτοὶ οἱ τῆς πίστεως μετεσχηχότες τοῦτο ἐργάασονται, οὐ μέχρι βρωμάτων, ἀλλὰ καὶ μέχρι γάμων, καὶ πάντῶν τῶν τοιούτων τὴν ὀλέθριον συμθουλὴν τι ὶ τες. Οὐ περὶ Ἰουδαίων λέγε: ταῦτα \" πῶς γὰρ τὸ, τιγδς τῆς πίστεως, ἔχει χώραν; ἀλλὰ περὶ Μανικαίων, καὶ τῶν ἀρχηγετῶν τούτων. Πνεύματα ὃὲ πλάνης ἐχάλεσεν αὐτοὺς, εἰχότως - ὑπὸ γὰρ ἐχείνων ἐνεργούμενοι, ταῦτα ἐφθέγξαντο. Τί ἔστιν, ὑποκρίσει ψευδοιλόγων; Αὐτὰ ἃ ψεύδονται, οὐ χατὰ ἄγνοιαν οὐδὲ οὐχ εἰδότες, ἀλλ᾽ ὑποχρινόμενοι ψεύδονται, εἰδότες μὲν τὸ ἀληθὲς, τὸ δὲ συνειδὸς χεχαυτηριασμένοι, τουτέστι, πονηροῦ ὄντες βίου. Τί δήποτε δὲ μόνους τούτους τοὺς αἱρετιχοὺς λέγει; Προεῖπεν ὁ Χριστὸς καὶ ἑτέρους λέγων, ᾿Αγάγχη ἐστὶν ἐ1θεῖν τὰ σκάνδαλα. \"Άλλως τε διὰ τῆς τοῦ αἴτου σπορᾶς καὶ τῶν ζιζανίων τῆς βλάστης τούτους αὐτοὺς προςμήνυσε. Σὺ δέ μοι θαύμασον τοῦ Παύλου τὴν προφητείαν\" πρὸ γὰρ τῶν χρόνων, ὧν ἔμελλεν ἔσεσθαι, ἐδήλου καὶ τὸν χρόνον αὐτόν. Μὴ θαυμάσῃς ποίνυν, εἰ νῦν, ὅτε τὴν ἀρχὴν ἔχει τὰ τῆς πίστεως, ταῦτά τινες ἐπιχειροῦσι! παρεισφέρειν τὰ ὀλέθριχ δόγματα, ὅτι, ὅταν παγῇ μετὰ χρόνον πολὺν, ἀποστήσονταί τινες τῆς πίστεως. Κω.υόντων,, φησὶ, γαμεῖν, ἀπέχεσθαι βρωμάτων. Τί δήποτε καὶ τὰς ἄλλας αἱρέσεις οὐχ εἶπεν; Ἠνίξατο καὶ αὐτὰς εἰπὼν, Πνεύμασι πιλάνοις καὶ διδασκαλίαις δαιμονίων. Θὺ γὰρ ἐδούλετο ἤδη χατασπεῖραι εἰς τὰς τῶν ἀνθρώπων ψυχὰς ταῦτα\" ἀλλ᾽ ὅπερ ἀρχὴν εἰλήφει, τοῦτο ἤδη παρέδειξε, τὸ τῶν βρωμάτων. “Ἃ ὁ Θεὸς, φησὶν, ἔχτισεν εἰς μετάληψιν τοῖς πιστοῖς, καὶ ἐπεγνωχόσι τὴν ἀλήθειαν. Διὰ τί μὴ φησι, Καὶ τοῖς ἀπίστοις: Πῶς τοῖς ἀπίστοις, ὁπότε νόμοις ἑαυτοὺς τούτων ἀπείργουσι; Τί οὖν; οὐ χεχώλυται ἡ τρυφή; Καὶ σφόδρα. Διὰ τί, εἰ εἰς μετάληψιν ἔχτισται; Ὅτι καὶ ἄρτον ἔχτισε, καὶ χεχώλυται ἡ ἀμετρία, καὶ οἴνονἕχτισε, καὶ χεχώλυται ἡ ἀμετρία. Οὐχ ὡς ἀχάθαρτον νῦν τὴν τρυφὴν παραιτεῖαϑαι χελεύει, ἀλλ᾽ ὡς ἐκλύουσαν διὰ τῆς ἀμετρίας τὴν ψυχήν. Ὅτι πᾶν κτίσμα Θεοῦ καλὸν, φησὶ, καὶ οὐδὲν ἀπόδιἬἫλητον μετ᾽ εὐχαριστίας αμδανόμδνον. Εἰ χτίσμα Θεοῦ, χαλόν- Πάντα γὰρ καλὰ ἁίαν. Τῷ εἰπεῖν, Κτίσμα Θεοῦ, περὶ τῶν ἐδωδέμων ἁπάντων ἡνίξατο\" καὶ ἤδη προχατασπᾷ τὴν αἴἶρεσιν τὴν τῶν ἀγέννητον τὴν ὕλην εἰσαγόντων, καὶ ἐχείνης ταῦτα λεγόντων εἶναι. Οὐχοῦν εἰ χαλὸν, τί ἔστιν ὅ φησι, τὸ. ᾿Αγιάζεται διὰ λόγου καὶ ἐντεύξεως; δῆλον γὰρ ὅτι ἀκάθαρτον ὃν ἀγιάζεται. Οὐ τοῦτο, ἀλλ᾽ ἐνταῦθα πρὸς ἐχείνους φησὶ, τοὺς χοινά τινα νομίζοντας ἐξ αὐτῶν εἶναι. Δύο τοίνυν τίθησι χεφάλαια, ἕν μὲν, ὅτι οὐδὲν χτίσμα κοινόν \" δεύτερον δὲ, ὅτι εἰ καὶ γένοιτο χοινὸν, ἀλλ᾽ ἔχεις τὸ φάρμᾶχον\" σφράγισον, εὐχαρίστησον, δόξασον τὸν Θεὸν, καὶ πᾶσα ἀκαθαρσία ἀπέπτη. Οὐκοῦν καὶ τὸ εἰδωλόθυτον, φησὶν, οὕτω δυνάμεθα χαθαίρειν; Ἐὰν μὴ ἤδεις, ὅτι εἰδωλόθυτόν ἐστιν \" ἐὰν δὲ εἰδῇς λοιπὸν καὶ μεταλάδῃς, ἀκάθαρτος ἔσῃ, οὐχ ὅτι εἰδωλόθυτόν ἐστιν, ἀλλ᾽ ὅτι προσταχθεὶς μὴ χοινωνεῖν δαίμοσιν, ἐχοινώνησας δι᾽ ἐχείνου. Ὥστε οὔτε ἐχεῖνό ἐστι φύσει. τοιοῦτον, ἀλλ᾽ ἀπὸ τῆς προαιρέσεως γίνεται «ἧς σῆς καὶ τῆς παραχοῆς. Τί δαί; οὐχ ἀκάθάρτον τὸ ὕειον; Οὐδαμῶς, ὅταν μετὰ εὐχαριατίας λαμδάνηται, ὅταν μετὰ σφραγῖδος, οὐδὲ ἄλλο οὐδέν. ᾿Αχάθαρτος ἡ προαίρεαις ἡ μὴ εὐχαριστοῦσα τῷ Θεῷ. Ταῦτα ὑποτιθέμενος τοῖς ἀδειϊξοῖς, κα- «ἰὸς ἔσῃ διάκονος Ἰησοῦ Χριστοῦ, ἐντρεφόμενος τοῖς «όγοις τῆς πίστεως καὶ τῆς καιϊῆς διδασκαεἴπεν, ὅτι τὸ μυστήριον μέγα ἐστὶν, ὅτι τὸ τούτων ἀπέχεσθαι, δαιμόνων ἐστὶν, ὅτι διὰ λόγου καὶ ἐντεύξεως Θεοῦ τὰ βρώματα χαθαρίζεται. ᾽Εγτρεφρό- “νος, φησὶ, τοῖς 1όγοις τῆς πίστεως καὶ τῆς διδασκαλίας ἦ παρηκολούθηκας. Τοὺς δὲ βεδὴ- «Ἴους καὶ γραώδεις μύθους παραιτοῦ\" γύμναζε δὲ σεαυτὸν πρὸς εὐσέθδειαν. Ταῦτα ὑποτιθέμενος, φησίν, Ὁρᾷς οὐδαμοῦ τὴν αὐθεντίαν ἐνταῦθα, ἀλλὰ εἶπεν, ἐπιτάττων, οὐχ εἶπε, παραγγέλλων, ἀλλὰ, ᾿Ὑποτιθέμενος \" τουτέστιν, ὡς συμθουλεύων ταῦτα ὑποτίθεσο, καὶ τοὺς λόγους ἀναχίνειν τοὺς περὶ πίατεως. ᾿Ἐντρεφρόμενος, φησὶ, τὸ διηνεχὲς τῆς εἰς τὰ τοιαῦτα προσοχῆς δηλῶν.","t":"“Now the Spirit expressly says that in later times some will depart from the faith, giving heed to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared, who forbid marriage and require abstinence from foods which God created to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected …, for it is sanctified through the word of God and prayer.”\n\nJust as those who hold to the faith rest on a secure anchor, so those who have fallen from it can stand nowhere, but after wandering up and down through many errors are at last carried into the very pits of destruction. He has already shown this, saying that some have already made shipwreck concerning the faith. And now he says: “Now the Spirit expressly says that in later times some will depart from the faith, giving heed to deceitful spirits.” He says such things about the Manichaeans, the Encratites, the Marcionites, and their whole workshop: that in later times some will depart from the faith. Do you see that departing from the faith is the cause of all the evils that follow? What does “expressly” mean? Plainly, clearly, unmistakably, so that no one may doubt. Do not be surprised, he says, if some who have now departed from the faith still Judaize; there will be a time when those who have shared in the faith will do this in a worse way, not as far as foods only, but as far as marriage too, and will give such ruinous counsel about all such things. He does not say this of the Jews (for how would “some will depart from the faith” fit them?), but of the Manichaeans and their founders. He rightly called them spirits of error; for it was under their working that they uttered these things. What is “through the hypocrisy of liars”? They tell their lies not in ignorance or unknowingly, but lie in hypocrisy, knowing the truth but having their conscience seared, that is, being of wicked life.\n\nWhy does he mention only these heretics? Christ foretold others too, saying, “Offenses must come.” Besides, by the sowing of the grain and the growth of the tares he foretold these very people. But admire Paul’s prophecy: before the times in which they were to appear, he made known the time itself. Do not be surprised, then, if now, when the faith is at its beginning, some try to bring in these ruinous doctrines, since, when it has been established for a long time, some will depart from the faith. “Forbidding marriage,” he says, “requiring abstinence from foods.” Why did he not mention the other heresies? He hinted at them too, by saying “deceitful spirits and teachings of demons.” He did not want to sow these things in people’s souls ahead of time; but what had already begun, the matter of foods, this he pointed out at once.\n\n“Which God created,” he says, “to be received by those who believe and know the truth.” Why does he not say “and by unbelievers”? How could he say “by unbelievers,” when they shut themselves out from these foods by their own laws? What then? Is luxury not forbidden? Very much so. Why, if foods were created to be received? Because God created bread too, and excess is forbidden; he created wine, and excess is forbidden. He does not command us now to refuse luxury as unclean, but as enervating the soul through excess. “For everything created by God is good,” he says, “and nothing is to be rejected if it is received with thanksgiving.” If it is God’s creature, it is good: “For all things were very good.” By saying “God’s creature” he referred to all edible things; and he is already striking down in advance the heresy of those who bring in matter as unbegotten and say that these things belong to it. If it is good, what then does he mean by “it is sanctified through the word and prayer”? For clearly what is sanctified was unclean. Not so; here he is speaking against those who think some of these things are common. He sets down two points, then: first, that no creature is common; second, that even if it should become common, you have the remedy: seal it, give thanks, glorify God, and all uncleanness has flown away.\n\nCan we, then, someone says, cleanse food offered to idols in this way? If you did not know that it was offered to idols. But if you know it and partake, you will be unclean, not because it was offered to idols, but because, having been commanded not to share with demons, you shared with them through it. So neither is that food unclean by nature; it becomes so through your choice and your disobedience. What then? Is pork not unclean? Not at all, when it is received with thanksgiving, with the seal; nor is anything else. Unclean is the will that does not give thanks to God.\n\n“If you put these things before the brothers, you will be a good servant of Jesus Christ, being nourished on the words of the faith and of the good teaching ….” What things? What he has said: that the mystery is great, that abstaining from these things is of demons, that foods are cleansed through God’s word and prayer. “Being nourished,” he says, “on the words of the faith and of the teaching which you have followed. But refuse profane and old wives’ myths, and train yourself for godliness.” “If you put these things before them,” he says. You see here no authority anywhere; he did not say “commanding,” nor “charging,” but “putting before”: that is, put these things before them as one advising, and stir up the discussions about the faith. “Being nourished,” he says, showing that attention to such things must be continual.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 12.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/12-1)."},"chrysostom-hom-1-timotheum/12.2":{"o":"\"Ὥτπερ γὰρ τὴν τροφὴν ταύτην χαθ᾽ ἑχάστην ἡ μέραν προσφερόμεθα, οὕτω, φησὶ, καὶ τοὺς περὶ πίστεὼς λόγους ἀεὶ λαμδάνωμεν ἃ, ἀεὶ τούτοις τρεφώμεθα. Τί ἐστιν, Ἑντρεφόμενος; συνεχῶς τὰ αὐτὰ στρέφων, ἀεὶ τὰ αὐτὰ μελετῶν’ τροφὴν γὰρ ἔχει οὐ τὴν τυχοῦσαν. Τοὺς δὲ βεδὴ- «Ἴους καὶ γρωώδεις μύθους παραιτοῦ. Τίνας ἐνταῦθα λέγει; Τὰς Ἰουδαίων παρατηρήσεις. Καὶ μύθοὺυς αὐτάς φησι; Καὶ πάνυ, ἣ διὰ τὰς παραποιήσεις, ἣ διὰ τὸ ἄκαιρον. Τὸ γὰρ ἐν χαιρῷ, χρήσιμον \" χωρὶς δὲ τοῦ χαιροῦ, οὐ μόνον ἄχρηστον, ἀλλὰ καὶ βλαδερόν. Ἐννόησον γάρ μοι ἄνδρα μετὰ εἴχοσιν ἔτη τῷ μαστῷ προσάγοντα ἑαυτὸν τῆς τίτθης, πῶς ἐστι καταγέλαστος, διὰ τὸ ἄχαιρον. Ὁρᾷς πῶς καὶ ἀκάθαρτα αὐτὰ εἶπ:, καὶ γραώδη; τὸ μὲν διὰ τὸ τι παλαιὸν, τὸ δὲ διὰ τὸ ἐμποδίζειν τῇ πίστει. Τὸ γὰρ ὑπὸ φόδον ἄγειν τὴν ἀνωτέρω τούτων γενομένην ψυχὴν, τῶν ἀχαθάρτων. ἐστὶ παραγγελμάτων. Γύμναζδ δὲ σεαυτὸν πρὸς εὐσέδειαν, τουτέστι, πρὸς πίστιν καθαρὰν καὶ βίον ὀρθόν τοῦτο γάρ ἐστιν εὐσέδεια. Γυμνασίας ἄρα χρεία ἡμῖν. Ἡ γὰρ σωματικὴ γυμνασία, φησὶ, πρὸς ὀλίγον ἐστὶν ὠφέλιμος. Τινὲς περὶ τῆς νηστείας τοῦτό φασιν εἰρῆσθαι\" ἀλλ᾽ ἄπαγε, οὐχ ἔστι σωματιχὴ γυμνασία, ἀλλὰ πνευμα- «ιχή. Εἰ γὰρ σωματικὴ ἦν, τὸ σῶμα ἔτρεφεν ἄν\" εἰ δὲ τήχει αὐτὸ καὶ λεπτύνει καὶ κατισχνοῖ, οὐχ ἔστι σωματιχή. Οὐχ ἄρα περὶ τῆς τοῦ σώματος ἀσχήσεώς φησιν. Ὥστε ἡμῖν δεῖ τῆς κατὰ ψυχὴν γυμνασίας \" ἐχείνη γὰρ οὐχ ἔχει κέρδος, ἀλλ᾽ ὀλίγον ὠφέλησε τὸ σῶμα\" ἡ δὲ τῆς εὐσεδείας ἄσχησις τὸν χαρπὸν καὶ ἐν τῷ μέλλοντι ἀποδίδωσι, καὶ ἐνταῦθσ ἀναχτᾶται, καὶ ἐχεῖ. Πιστὸς ὁ.λ ᾿ γος. Τουτέστιν, ἀληθὴς, ὅτι καὶ ἐνταῦθα καὶ ἐχεῖ, Ὅρα πῶς πανταχοῦ τοῦτο ἐπάγει \" οὐ δεῖται κατασχευῆς, ἀλλ᾽ ἀποφαίνεται πρὸς γὰρ Τιμόθεον ἦν ὁ λόγος αὐτῷ. “Αρα καὶ ἐνταῦθα ἐν ἐλπίσιν ἐσμὲν χρησταῖς. Ὃ γὰρ μηδὲν ἑαυτῷ συνειδὼς πονηρὸν, ὁ μυρία κατορθῶν, καὶ ἐνταῦθα γάννυται- ὥσπερ οὖν ὁ πονηρὸς οὐχ ἐκεῖ μόνον, ἀλλὰ καὶ ἐνταῦθα χολάζεται, φόδῳ συζῶν διηνεχῶς, οὐδενὶ μετὰ παῤῥησίας. ἀντιδλέψαι τολμῶν, τρέμων, ὠχριῶν, ἀγωνιῶν. Ἢ οὗ τοιοῦτοι οἱ πλεονἐχται, οἱ χλέπται, οὐ θαῤῥοῦντες ὑπὲρ ὧν ἔχουσιν: οἱ μοιχοὶ, οἱ ἀνδροφόνοι οὐ χαλεπωτάτην ζῶσι ζωὴν, μετὰ ὑποψίας τὸν ἥλιον ὁρῶντες αὐτόν; τοῦτο οὖν ζωή; Οὐδαμῶς, ἀλλὰ θάνατος χαλεπός. Εἰς τοῦτο γὰρ, φησὶ, κοπιῶμεγν, καὶ ὀνειδιζόμεθα, ὅτι καμεν ἐπὶ Θεῷ ζῶντι, ὅς ἐστι Σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. Ὡσεὶ ἕλεγε- Τίνος γὰρ. ἕνεχεν χόπτομεν ἑαυτοὺς', εἰ μὴ τὰ μέλλοντα προσεδοχῶμεν; τίνος δὲ ἕνεχεν πάντες ἡμῖν ὀνειδίζουσιν; οὗ δεινὰ, φησὶ, τοσαῦτα πεπόνθαμεν; οὐχ ὕόδρεις καὶ λοιδορίας καὶ μυρία χαχά; εἰχῆ οὖν ταῦτα ὑπεμείναμεν; εἰ μὴ ἐπὶ Θεῷ ζῶντι ἠλπίχαμεν, τίνος ἕνεχεν ταῦτα ὑπεμείναμεν; Εἰ δὲ τοὺς ἀπίστους σώζει ἐνταῦθα, πολλῷ μᾶλλον τοὺς πιστοὺς ἐχεῖ, Ποίαν λέγει σωτηρίαν; Τὴν ἐχεῖ. “ος ἐστι, φησὶ, Σωτὴρ πάγτων, μάλιστα πιστῶν. Τουτέστι, πλείονα σπουδὴν περὶ τοὺς πιστοὺς ἐνδείχνυται. Τέως τὴν ἐνταῦθά φησι, Καὶ πῶς τῶν πιστῶν ἐστι, φησὶ, Σωτήρ; Εἰ μὴ γὰρ Σωτὴρ ἦν, οὐδὲν ἂν ἐχώλυσεν ὑπὸ πάντων πολεμουμένους πάλαι διεφθάρθαι. Ἐνταῦθα καὶ παρορμᾷ αὐτὸν πρὸς τοὺς κινδύνους, ὥστε μὴ ἐχλυθῆναι Θεὸν ἔχοντα τοιοῦτον, μήτε τῆς παρ᾽ ἑτέρων συμμαχίας δεῖσθαι, ἀλλ᾽ ἐχοντὶ πάντα φέρειν γενναίω: \" ἐπεὶ καὶ οἱ πρὸς τὰ βιωτιχὰ χεχηνότες, πρὸς τὴν ἐλπίδα τοῦ χέρδους ὁρῶντες ἐγχειροῦσι τοῖς πράγμασιν. ΓΑρα ἔσχατός ἔστι λοιπὸν ὁ καιρός. Ἐν ὑστέροις γὰρ καιροῖς, φησὶν, ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πιλάνοις καὶ διδασκαλίαις. δαιμόνων, ἐν ὑποκρίσει γων, κεκαυτηριασμένων τὴν ἰδίαν συνείδησιν, χωλυόντων γαμεῖν. Τί οὖν; ἡμεῖς οὐ χωλύομεν, φησὶ, γαμεῖν; Οὐ χωλύομεν, μὴ γένοιτο, βουλομένους, ἀλλὰ τοὺς μὴ βουλομένους γαμεῖν προτρέπομεν ἐπὶ τὴν παρθενίαν. “Ἑτερόν ἐστι χωλῦσαι καὶ ἕτερον χύριον ἀφεῖναι τῆς προαιρέσεως ὁ μὲν γὰρ χωλύων, χαθάπαξ τοῦτο ποιεῖ᾽ ὁ δὲ ὡς ἐπὶ μείζονα τὴν παρθενίαν ἐνάγων, οὐ γχωλύων γαμεῖν ποῦτο ποιεῖ, ἀλλὰ προτρέπων παρθενεύειν. Κωϊλυόγεων., φησὶν, γαμεῖν, ἀκέχεσθαι βρωμάτων, ἃ ὁ Θεὸς ἄκεισεν εἰς μετάληψιν μεεὼὰ εὐχαριστίας τοῖς πιστοῖς, καὶ ἐπεγνωκχόσι τὴν ἀλήθειαν. Καλῶς εἶπεν, Ἐπεγνωκόσι τὴν ἀκλήθειωαν. “Αρα τὰ πρόπερα τύπος ἦν “ οὐδὲν γὰρ φύσει ἀχάθαρτον, ἀλλὰ παρὰ τὴν σννείδησιν τοῦ μεταλαμθάνοντος γίνεται. Καὶ τίνος οὖν ἕνεχεν τῶν πολλῶν αὐτοὺς βρωμάτων ἀπήγαγε: Τὴν πολλὴν ἐκχόπτων τρυφήν. ᾿Αλλ᾽ εἰ μὲν εἶπεν, ὅτι Διὰ τρυφὴν μὴ ἐσθίετε, οὐχ ἂν ἣνἐσχοντο\" νῦν δὲ εἰς νόμου αὐτὸ κατέχλεισεν ἀνάγχην, ἵνα τῷ μείζονι φόδῳ μᾶλλον ἀπόσχωνται. Ἐπεὶ ὅτι «οὔ νἱὸς ἀκαθαρτότερόν ἐστιν ὁ ἰχθὺς, παντί που δῆλον\" ἀλλ᾽ ὅμως ἐκείνων οὐχ ἀπήγαγεν. “Ὅσον δὲ αὐτοῖς χαλεπὸν ἦν ἡ τρυφὴ, ἄχουε καὶ τοῦ Μωῦσέως λέγοντος \" ἔφαγε, καὶ ἐλιπάνθη, καὶ ἐπωχύνθη, καὶ ἀπειϊάκεισεν ὁ ἠγαπημένος. \"Ἔστι δὲ καὶ ἄλλη αἰτία. “ἵνα γὰρ στενοχωρηθέντες λοιπὸν διὰ τὸν Απιν καὶ τὸν μόσχον τῶν λοιπῶν ἀπεῖρξεν\" ἀχάθαρτος γὰρ ἐχεῖνος, ἀχάριστος, μιαρὸς καὶ Υ᾽. Ταῦτα ὑποτίθεσο, ταῦτα μελέτα \" τὸ γάρ, Ἐντρεφόμενος τοῖς 1όγοις τῆς πίστεως, τοῦτό ἐστι. Μὴ χοῖς ἄλλοις μόνον παραΐνει, φησὶν, ἀλλὰ καὶ αὐτὸς ἐν αὐτοῖς ἔχε τὴν μελέτην. Ἐντρεφόμεγος γὰρ, φησὶ, τοῖς «.1όγοις τῆς πίστεως καὶ τῆς καιῆς διδᾶσκωλίας ἧ παρηκχολούθηκας. Τοὺς δὲ βεθήλους καὶ γραώδεις μύθους παραιτοῦ. Διὰ τί μὴ εἶπεν, “Ανέχου τῶν τοιούτων, ἀλλὰ, Παραιτοῦ; Τὴν τελειᾶν ἀποφυγὴν αἰνιττόμενος διὰ τούτου. Ὃ δὲ λέγει, τοιοῦτόν ἐστι\" Μηδὲ εἰς γυμνασίαν ποτὲ χαθῇς ἡ σεαυτὸν διαλεγόμενος πρὸς ἐκείνους, ἀλλὰ ταῦτα τοῖς αὐτοῦ παραίνει. Οὐ γὰρ ἔστι πρὸς τοὺς διεστραμμένους μαχόμενον ὀνῆσαί τέ ποτε, πλὴν εἴ ποτε οἰόμεθά τινα βλάδην γίνεσθαι, ὡς δι᾽ ἀσθένειαν παραιτουμέγων ἡμῶν τὴν πρὸς ἐχείνους διάλεξιν. Γύμγαζε δὲ σεαυτὸν πρὸς εὐσέδειαν \" τουτέστ', πρὸς βίον χαθαρὸν, πρὸς πολιτείαν ἀρίστην. Ὁ δὲ γυμναζόμενος, καὶ χσιροῦ μὴ ὄντος ἀγώνων, αὐτὸς ὡς ἀγωνιζόμεγος ἅπαντα ποιεῖ, πάντων ἀπέχεται, ἐναγώνιός ἐστιν, ἱδρῶτας ἔχει πολλούς. Γύμγναζε, φησὶ, σεαυτὸν πρὸς εὐσέδειαν. Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος \" ἡ δὲ εὐσέδεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. Καὶ τίνος ἕνεχεν, φησὶν, ἐμνήσθη ταύτης τῆς σωματικῆς γυμνασίας; ᾿Απὸ συγχρίσεως τὴν ὑπερχὴν ταύτης δηλῶν, ὅτι ἐχείνη μὲν καὶ πόνους ἔχουσα πολλοὺς, οὐδὲν ἔχε: τὸ χέρδος, οὐδὲ ἄξιον λόγον, αὕτη δὲ διηνεχὲς καὶ ἄφθονον. “Ὥσπερ ὅταν λέγῃ, Κοσμεῖν ἑαυτὰς μὴ ἐν πλέγμασιν, ἣ χρυσῷ, ἣ μαργαρίταις, ἣ ἱματισμῷ πολυτελεῖ, ἀ.11' ὃ πρέπει γυναιξὶν ψγαις θεοσέδειαν, δι᾽ ἔργων ἀγαθῶν. Πιστὸς ὁ.16γος, καὶ πάσης ἀποδοχῆς ἄξιος. Εἰς τοῦτο γὰρ κοπιῶμεν καὶ ὀνειδιζόμεθα. Παῦλος ὠνειδίζετο, καὶ σὺ ἀσχάλλεις; Παῦλος ἐχοπία, καὶ σὺ τρυφᾷν βούλει; ᾿Αλλ᾽ γὐχ ἂν ἐχεῖνος τρυφῶν τοσούτων ἐπέτυχεν ἀγαθῶν. Εἰ γὰρ τὰ βιωτιχὰ πράγματα καὶ ἐπίχηρα καὶ φθαρτὰ πόνων χωρὶς καὶ ἱδρώτων οὐδέποτε παραγίνεται τοῖς ἀνθρώποις, πολλῷ μᾶλλον τὰ πνευματικά, Ναὶ, φησὶν, ἀλλ᾽ ἀπὸ χληρονομίας πυλλοῖς πολλάχις παρεγένετο. ᾿Αλλὰ χἂν αὐτὰ παραγίνηται, ἣ φυλαχὴ ἢ τούτων καὶ ἢ σωτηρία πόνων οὐχ ἔστι χωρὶς, ἀλλὰ δεῖ πονεῖν καὶ ταλαιπωρεῖσθα: τῶν ᾿χεχτημένων οὐχ ἧττον \" καὶ οὔπω λέγω, ὅτι πολλὰ πονήσαντες, ἣ καὶ πολλοὶ ς ταλαιπωρηθέντες, σθησαν πρὸς αὐτὰ τοῦ λιμένος τὰ στόματα, πνεύμα- «ός ποθεν ἐμπεσόντος, καὶ ἐν αὑταῖς ταῖς ἐλπίσι τῶν ἀγαθῶν τὸ ναυάγιον ἐργαταμένου. Παρὰ δὲ ἡμῖν οὖδὲν τοιοῦτόν ἐστι \" Θεὸς γάρ ἐστιν ὁ ἐπαγγελλόμενος, καὶ Ἢ ἐλπὶς οὐ καταισχύνει. Ἢ οὐχ ἴστε καὶ ὑμεῖς, ἅτε ἐν τοῖς βιωτικοῖς στρεφόμενοι πράγμασ:, πόσοι μετὰ μυρίους πόνους οὐχ ἁπώναντο τῶν χαρπῶν, ἢ θανάτου πολλάκις προαπενεγχόντος αὐτοὺς, ἢ πραγμάτων μεταδολῆὶς γενομένης, ἢ νόσου πρυσπεσούσης, ἣ συχοραντῶν ἐπιτεθέντων, ἣ καὶ ἄλλης τινὸς αἰτίας (πολλὰ δὲ τὰ ἀνθρώπινα) χεναῖς αὖ- Τί δὲ, φησὶ, τοὺς ἐπιτνγχάνοντας οὐχ ὁρᾷς, τοὺς δι᾽ ὀλίγων πόνων μεγάλα χτησαμένους ἀγαθά; Ποῖα, ἀγαθά; χρήματα, καὶ οἰχίας, καὶ πλέθρα γῆς τόσα καὶ τόσα, καὶ ἀνδραπόδων ἀγέλας, καὶ σταθμὸν ἀργυρίον καὶ χρυσίου; ταῦτα λέγεις ἀγαθὰ, καὶ οὐκ ἐγχαλύπτῃ οὐδὲ χαταδύῃ, ἄνθρωπος περὶ οὐρανοῦ φιλοσοφεῖν προστεταγμένος, καὶ πρὸς τὰ τῆς γῆς χεχηνὼς πράγματα, καὶ ἀγαθὰ χαλῶν ἃ μηδενός. ἐστιν ἄξια λόγου; Εἰ ταῦτα ἀγαθὰ, πάντως καὶ τοὺς. χεχτημένους αὐτὰ ἀγαθοὺς δεῖ χαλεῖν \" ὁ γὰρ ἀγαθόν τι ἔχων, πῶς οὐχ ἀγαθός; Τί οὖν, εἰπέ μοι: ὅταν οἱ χεχτημένοι αὐτὰ πλεονεχτῶσιν, ἀγαθοὺς αὐτοὺς καλέσομεν; Εἰ γὰρ ἀγαθὸν ὁ πλοῦ-τος, ἀπὸ δὲ πλεονεξίας συνάγεται, ὅσῳ ἂν αὔξηται, τοσούτῳ μᾶλλον τὸν ἔχοντα ἀγαθὸν ποιήσει νομίζεσθαι. ΓἌρα οὖν ἀγαθὸς ὁ πλεονεχτῶν; Εἰ δὲ ὁ πλοῦτος ἀγαθὸς, ὑπὸ δὲ πλεονεξίας αὔξεται, ὅσῳ ἂν πλεονεχτῇ, ἀγαθώτερος ἕσται. Εἶδες τὴν ἐναντίωσιν; ᾿Αλλὰ ἂν μὴ πλεονεχτῇ, φησί. Καὶ κῶς ἕνι γενέσθαε; ὀλέθριον γὰρ τὸ πάθος, καὶ οὐκ ἔστιν, οὐχ ἔστι μὴ ἀδικοῦντα πλουτεῖν. Τοῦτο καὶ ὁ Χριστὸς ἀπεφήνατο λέγων, Ποιήσατε ὑμῖν φίλους ἐκ τοῦ μαμωνᾷ τῆς ἀδικίας. Τί οὖν, φησὶν, ἂν παρὰ πατρὸς δέξηται τὸν χλῆρον; Τὰ ἐξ ἀδικίας συλλεγέντα ἐδέξατο. Οὐ γὰρ δὴ ἀπὸ τοῦ ᾿Αδὰμ ὁ πρόγονος ἐκείνου πλούσιος ἣν, ἀλλὰ πολλοὺς ἑτέρους εἰχὸς πρὸ ἐχείνου γεγενῆσθαι, εἶτα ἐν τοῖς πολλοῖ; εὑρεθῆναί τινα ἀδίχως τὰ τῶν ἄλλων εἰληφότα καὶ χαρπούμενον, Τί οὖν; ᾿Αδραὰμ. φησὶν, ἄδιχον πλοῦτον εἶχε; τί δὲ ὁ Ἰὼδ, ὁ ἄμεμπτος, ὁ δίχαιος, ὃ ἀληθινὸς, ὁ θεοσεδῆς, ὁ ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος; Ὃ πλοῦτος ἐχείνοις οὐχ ἐν χρυσῷ ἦν, οὐδὲ ἐν ἀργύρῳ, οὐδὲ ἐν οἰχοδομήμα σιν, ἀλλ᾽ ἐν θρέμμασιν \" ἄλλως δὲ καὶ θεόπλουτος οὗτος ἦν. Ὅτι γὰρ ἐν θρέμμασιν ἦν, εὔδηλον ἐχεῖθεν \" καταλέγων γὰρ ὁ τὸ βιδλίον γράψας τὰ συμδεθηχότα τῷ μαχαρίῳ ἐχείνῳ, καὶ λέγων. ὅτι ἀπέθανον αὐτῷ χάμηλοι, καὶ ἵπποι θήλειαι καὶ ὄνοι, οὐκ εἶπεν ὅτι καὶ χρυσίου θησαυροὺς ἐλθόντες ἀφήρπασαν. δὲ, καὶ ὁ ᾿Αθραὰμ πλούσιος ἦν\" ἀλλ᾽ ἐν οἰχέταις. Τί οὖν; οὐκ ἡγόρασε τούτους; Οὐδαμῶς \" διὰ τοῦτο. εἶπεν ἡ Γραφὴ, ὅτι οἰχογενεῖς ἦσαν οἱ τριαχόσιοι δέχα καὶ ὀχτώ. Καὶ πρόξατα καὶ βόες ἦσαν αὐτῷ. Πόθεν οὖν χρυσίον ἔπεμψε τῇ Ῥεδέχχᾳ; ᾿Απὸ τὴς Αἰγύπτου δῶρα λαθὼν, οὐ βιασάμενος, οὐδὲ ἀδιχὴσας.","t":"Just as we take this bodily food every day, so, he says, let us always take the words about the faith, and always be nourished on them. What is “being nourished”? Constantly turning over the same things, always meditating on the same things; for this is no ordinary food. “But refuse profane and old wives’ myths.” Whom does he mean here? The Jewish observances. And does he call them myths? Very much so, either because of the distortions or because they are out of season. What is in season is useful; out of season it is not only useless but harmful. Imagine a man of twenty putting himself to his nurse’s breast: how ridiculous he is, because it is out of season. Do you see how he called them both profane and old-womanish? Old-womanish because they are old, profane because they hinder the faith. To bring back under fear a soul that has risen above these things belongs to profane precepts.\n\n“Train yourself for godliness,” that is, for pure faith and an upright life; for this is godliness. So we need training. “For bodily training,” he says, “is of little profit.” Some say this was said of fasting; far from it. Fasting is not bodily training but spiritual. If it were bodily, it would nourish the body; but since it wastes, thins, and emaciates the body, it is not bodily. So he is not speaking of the discipline of the body. We need, then, the training of the soul; for the other has no gain but benefits the body a little, while the discipline of godliness yields its fruit in the age to come too, and gains both here and there. “The saying is trustworthy”: that is, true, that it gains both here and there. See how everywhere he adds this; it needs no proof, but he simply declares it, for he was speaking to Timothy. So here too we are in good hope. One who is conscious of no evil in himself, who achieves countless good deeds, rejoices even here; just as the wicked man is punished not only there but here too, living always with fear, daring to look no one in the face with confidence, trembling, pale, in anguish. Are not the greedy and the thieves like this, never confident about what they have? Do not adulterers and murderers live a most wretched life, looking with suspicion even at the sun? Is this life? Not at all, but a grievous death.\n\n“For to this end,” he says, “we toil and suffer reproach, because we have hoped in the living God, who is the Savior of all people, especially of believers.” As if he said: Why do we wear ourselves out, unless we expect what is to come? Why does everyone reproach us? Have we not suffered so many terrible things, insults, abuse, countless evils? Did we endure these in vain? If we had not hoped in the living God, why would we have endured them? And if he saves unbelievers here, much more will he save believers there. What salvation does he mean? That of the world to come. “Who is the Savior,” he says, “of all, especially of believers”: that is, he shows greater care for believers. Or he means meanwhile the salvation here. And how, someone says, is he the Savior of believers? If he were not their Savior, nothing would have prevented them, warred upon by all, from having been destroyed long ago. Here he also spurs Timothy on to face dangers, not to lose heart, having such a God, nor to need help from others, but to bear everything willingly and nobly; since even those who gape after worldly things undertake their affairs with their eyes on the hope of gain.\n\nSo this is now the last time. “For in later times,” he says, “some will depart from the faith, giving heed to deceitful spirits and teachings of demons, through the hypocrisy of liars whose own conscience is seared, forbidding marriage.” What then, someone says? Do we not forbid marriage? We do not forbid it, God forbid, to those who wish to marry; but those who do not wish to marry we urge on to virginity. It is one thing to forbid and another to leave a person master of his own choice. One who forbids does so absolutely; but one who leads toward virginity as the greater thing does so not by forbidding marriage but by urging virginity. “Forbidding marriage,” he says, “requiring abstinence from foods which God created to be received with thanksgiving by those who believe and know the truth.” Well did he say, “who know the truth.” So the former rules were a type; for nothing is unclean by nature; it becomes so by the conscience of the one who partakes. Why then did God lead the Jews away from many foods? To cut off their great luxury. If he had said, “Do not eat, because of luxury,” they would not have put up with it; so he shut it within the necessity of law, so that through greater fear they might keep away the more. That the fish is more unclean than the pig is plain to everyone; and yet he did not lead them away from fish. How grievous luxury was for them, hear Moses saying: “He ate and grew fat and thick, and the beloved one kicked.” There is also another reason: so that, being kept within narrow limits, [they might slaughter sheep and oxen;] because of Apis and the calf he kept them from the other animals; for that one is unclean, ungrateful, foul and ….\n\n“Put these things before them,” meditate on these things; for this is what “being nourished on the words of the faith” means. Do not only exhort others, he says, but keep up your own meditation on them. “For being nourished,” he says, “on the words of the faith and of the good teaching which you have followed. But refuse profane and old wives’ myths.” Why did he not say, “Bear with such things,” but “Refuse”? He hints by this at complete avoidance. What he says is this: Never even go down into the arena to dispute with them, but exhort your own people in these things. One can never do any good by fighting with the perverse, unless perhaps we think some harm may come if we seem to decline discussion with them out of weakness. “Train yourself for godliness,” that is, for a pure life, for the best conduct. One who is in training, even when it is not the time for contests, does everything as though he were contending: he keeps from everything, he is always in the contest, he sweats much. “Train yourself,” he says, “for godliness. For bodily training is of little profit, but godliness is profitable for all things, holding promise for the present life and for the life to come.” And why, someone says, did he mention this bodily training? To show by comparison the superiority of the other: that bodily training, though it has many labors, has no gain worth mentioning, but godliness has gain continual and abundant; just as when he says, “to adorn themselves not with braided hair or gold or pearls or costly attire, but with what befits women who profess godliness, with good works.”\n\n“The saying is trustworthy and deserving of full acceptance. For to this end we toil and suffer reproach.” Paul was reproached, and are you distressed? Paul toiled, and do you want to live in luxury? He would not have obtained such great good things if he had lived in luxury. If worldly things, perishable and corruptible, never come to people without labors and sweat, much less spiritual things. Yes, someone says, but they have often come to many by inheritance. Even if they come, keeping and preserving them is not without labor; those who have acquired them must toil and suffer no less. And I do not yet mention that many, after much labor and great suffering, have been wrecked at the very mouth of the harbor, when a wind fell upon them from somewhere and caused shipwreck in the very hope of good things. With us there is nothing of the kind: it is God who promises, and “hope does not put to shame.” Or do you not know, you who are engaged in worldly affairs, how many after countless labors have not enjoyed the fruits, because death carried them off first, or a change of fortune came, or disease fell upon them, or informers attacked them, or some other cause (for human affairs are many), and they left with empty hands?\n\nBut, someone says, do you not see those who succeed, who with few labors have acquired great goods? What goods? Money, houses, so many acres of land, herds of slaves, weights of silver and gold? Do you call these goods, and do you not hide your face and sink into the ground, you, a man commanded to practice the philosophy of heaven, gaping after earthly things and calling goods what is worth nothing? If these are goods, those who possess them must certainly be called good; for how is one who has something good not good? What then, tell me? When those who possess them are greedy, shall we call them good? If wealth is a good, and it is gathered by greed, the more it grows, the more it will make its possessor be thought good. Is the greedy man good, then? If wealth is good and increases by greed, the greedier he is, the better he will be. Do you see the contradiction? But suppose he is not greedy, someone says. And how is that possible? The passion is deadly, and it is not, it is not possible to be rich without doing wrong. Christ too declared this, saying, “Make friends for yourselves by means of the mammon of unrighteousness.” What then, someone says, if he received his inheritance from his father? He received what had been gathered by injustice. His ancestor was not rich from Adam on; it is likely that many others came before him, and that among the many someone was found who had unjustly taken and enjoyed what belonged to others.\n\nWhat then? Did Abraham, someone says, have unjust wealth? And Job, the blameless, the righteous, the true, the God-fearing, who kept away from every evil thing? Their wealth was not in gold or silver or buildings, but in flocks; and besides, Job was enriched by God. That it was in flocks is clear from this: the writer of the book, listing what befell that blessed man and saying that his camels, mares, and donkeys perished, did not say that they came and carried off treasures of gold. And Abraham too was rich, but in servants. What then? Did he not buy them? Not at all; that is why Scripture said that the three hundred eighteen were born in his house. He also had sheep and oxen. Where, then, did he get the gold he sent to Rebecca? He received gifts from Egypt, without using force or doing wrong.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 12.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/12-2)."},"chrysostom-hom-1-timotheum/12.4":{"o":"Εἰπὲ γάρ μοι, πόθεν σὺ πλουτεῖς; παρὰ. τίνος: λαθών: τί δὲ ἕτερος πόθεν; Παρὰ τοῦ πάππου, φησὶ, παρὰ τοῦ πατρός. Δυνήσῃ οὖν μέχρι πολλοῦ τοῦ γένοὺς ἀνιὼν, οὕτω δεῖξας τὴν χτῆσιν δικαίαν οὖσαν : Ἀλλ οὐκ ἂν ἔχοις, ἀλλ᾽ ἀνάγχη τὴν ἀρχὴν αὐτῆς καὶ τὴν ῥίζαν ἀπὸ ἀδιχίας εἶναί τινος. Πόθεν; Ὅτι ὁ θεὸς ἐξ ἀρχῆς οὐ τὸν μὲν πλούσιον ἐποίησε, τὸν δὲ πένητα, οὐδὲ παραγαγὼν, τούτῳ μὲν ἔδειξε χρυσίου θησαυροὺς πολλοὺς, ἐκεῖνον δὲ ἀπεστέρησε τῆς ἐρεύνης, ἀλλὰ τὴν αὐτὴν πᾶσιν ἀνῆχε γῆν. Πόθεν οὖν χοινῆς οὔσης, σὺ μὲν ἔχεις πλέθρα τόσα καὶ τόσα, ὁ δὲ πλησίον οὐδὲ κύαθον γῆς; Ὃ πατήρ μοι, φησὶ, παρἐδωχεν. Ἐχεῖνος δὲ παρὰ τίνος παρέλαδε : Παρὰ τῶν προγόνων. ᾿Αλλὰ ἀνάγχη πάντως ἁνιόντα εὑρεῖν τὴν ἀρχῆν. ᾿Εγένετο πλούσιος ὁ Ἰαχὼῤ, ἀλλὰ τῶν πόνῶν λαθὼν τὸν μισθόν. Πλὴν ἀλλ᾽ οὐδὲ ὑπὲρ τούτων ἀχριδολογοῦμαι - ἔστω δίχαιος ὁ πλοῦτος, καὶ πάσης ἁρπαγῆς ἀπηλλάχθω \" οὐ γὰρ δὴ σὺ ὑπεύθυνος περὶ ὧν ὁ πατὴρ ἐπλεονέχτησεν \" ἔχεις μὲν γὰρ τὰ ἐχ τῆς ἁρπαγῆς, ἀλλ᾽ οὐχ ἥρπασας σύ. Πλὴν ἀλλὰ συγχεγῆς ἀναθλυσθέντα τὸν χρυσὸν ἔχειν \" τί οὖν : παρὰ τοῦτο ἀγαθὸς ὁ πλοῦτος; Οὐδαμῶς. ᾿Αλλ᾽ οὐδὲ ποντ,φὸς, φησίν. Ἐὰν μὴ πλεονεχτῇ, οὐ πονηρὸς, ἐὰν μεπαδιδῷ τοῖς; δεομένοις “ ἐὰν δὲ μὴ μεταδιδῷ, πονηρὸς καὶ ἐπίδουλο:, Ἕως ἂν μὴ ποιῇ, φησὶ, χακὸν, οὐ καχὸς, χἂν ἀγαθὸν μὴ ἐργάζηται. Καλῶς \" τοῦτο δὲ οὗ κακὸν τὸ μόνον ἔχειν τὰ Δεσποτιχὰ, τὸ μόνον ἀπολαύειν τῶν χοινῶν; ἣ οὐχὶ τοῦ Θεοῦ ἡ γῇ καὶ τὸ πλήοωμα αὐτῆς; Εἰ τοίνυν τοῦ Δεσπότου τοῦ χοινοῦ τὰ ἡμέτερα, ἄρα καὶ τῶν συνδούλων τῶν ἡμετέρων \" τὰ γὰρ τοῦ Δεσπότου πάντα χοινά. Ἢ οὐχ ὁρῶμεν καὶ ἐν ταῖς μεγάλαις οἰχίαις οὕτω ταῦτα διατεταγμένα: οἷον, πᾶσιν ἐξ ἴσου τὸ σιτομέτριον δίδοται \" ἀπὸ τῶν δεσποτιχῶν γὰρ ἔξεισι θησαυρῶν \" ἡ οἰκία ἣ δεσποτικὴ πᾶσιν ἀνεῖται. Κοινὰ καὶ τὰ βασιλιχὰ πάντα,, αἱ πόλεις, αἱ ἀγοραὶ, οἱ περίπατοι πᾶσίν εἰσι χοινοὶ, πάντες τὸ ἴσον μετέχομεν. Θέα γάρ μοι Θεοῦ οἰχονομέαν - ᾿Ἐποίησεν εἶναί τινα χοινὰ, ἵνα χἂν ἀπ᾽ ἐχείνων χαταιδέσῃ τὸ ἀνθρώπινον γένος, οἷον τὸν ἀέρα, τὸν ἥλιον, τὸ ὕδωρ, τὴν γῆν, τὸν οὐρανὸν, τὴν θάλατπαν, τὸ φῶς, τοὺς ἀστέρας, χαθάπερ ἀδελφοῖς πάντα ἐξ ἔσης διανέμει. Ὀφθαλμοὺς πᾶσι τοὺς αὐτοὺς ἐδημιούργησε, σῶμα τὸ αὐτὸ, ψυχὴν τὴν αὐτὴν, ὁμοίαν «ἣν κατασχευὴν ἐν πᾶσιν, ἀπὸ γῆς τὰ πάντα, καὶ ἀπὸ ἑνὸς ἀνδρὸς πάντας, ἐν τῇ αὑτῇ οἰχίχᾳ πάντας. Ἀλλ᾽ οὐδὲν τούτων ἡμᾶς ἐνέτρεψεν. ᾿Εποίησε καὶ ἄλλα κοινὰ, οἷον λουτρὰ, πόλεις, ἀγορὰς, περιπάτους. Καὶ θέα πῶς ἐν τοῖς χοινοῖς οὐδεμία μάχη, ἀλλὰ πάντα εἰρηνικά, Ὅταν δέ τις παρασπάσαι τι ἐπιχειρήσῃ, καὶ ἴδιον ποιήσῃ, τότε ἡ ἔρις ἐπεισέρχεται, ὥσπερ αὐτῆς τῆς φύσεως ἀγαναχτούσηφ, ὅτι δὴ, πάντοθεν ἡμᾶς συνάγοντος τοῦ Θεοῦ, ἡμεῖς φιλονειχοῦμεν διαιρεῖν ἑαυτοὺς, καὶ ἀποσπᾷν ἐν τῷ ἰδιοποιεῖσθαι, καὶ λέγειν, Τὸ σὸν, καὶ Τὸ ἐμὸν, τὸ ψυχρὸν τοῦτο ῥῆμα \"\" τότε γὰρ μάχη, τότε ἀηδία. Ἔνθα δὲ τοῦτο οὐχ ἔστιν, οὐδὲ μάχη οὐδὲ φιλονεικία τέχτεται\" ὥστε τοῦτο μᾶλλον ἐχείνου συγχεχλήρωται ἡμῖν, καὶ χατὰ φύσιν ἐστέ. Διὰ τί μηδεὶς ὑπὲρ ἀγορᾶς ποτε δικάζεται; ἄρα οὐχ ὅτι χοινὴ πάντων ἐστίν; Ὑπὲρ δὲ οἰχίας πάντας ὁρῶμεν δικαζομένους, ὑπὲρ χρημάτων. Καὶ τὰ μὲν ἀναγχαΐα χοινὰ ἡμῖν πρόχειται \" ἡμεῖς δὲ οὐδὲ ἐν τοῖς ἐλαχίστοις τὸ χοινὸν φυλάττομεν. Καὶ μὴν διὰ τοῦτο ἡμῖν ἐκεῖνα ἀνῆχεν, ἵνα παιδευθῶμεν ἀπ᾽ ἐχείνων καὶ ταῦτα ἔχειν χοινῶς \" ἡμεῖς δὲ οὐδὲ οὕτω παιδενόμεθα. ᾿Αλλ’ ὅπερ ἔφην, πῶς ὁ τὸν πλοῦτὸν ἔχων ἀγαθός; Οὐχ ἕνι τοῦτο, ἀλλ᾽ ἀγαθὸς, ἐὰν ἑτέροις μεταδῷ “ ὅταν μὴ ἔχῃ, τότε ἀγαθός \" ὅταν ἐτέροις αὐτὸν δῷ, τότε ἀγαθός \" ἕως δ᾽ ἂν ἔχῃ, οὐκ ἂν εἴη ἀγαθός. Τοῦτο οὖν ἀγαθὸν, ὃ χατεχόμενον μὲν πονηροὺς δείχνυσιν, ἡ ἀπόχτησις δὲ ἀγαθούς; Οὐχ ἄρα τὸ ἔχειν χρήματα ἀγαθὸν, ἀλλὰ τὸ μὴ ἔχειν ἀγαθὸν ποιεῖ φαίνεσθαι. Οὐχ ἄρα ὁ πλοῦτος ἀγαθόν. \"Ἂν δὲ καὶ παρὸν λαθεῖν, μὴ λάδῃς, πάλιν ἀγαθός. Εἰ τοίνυν καὶ ἔχοντες τοῦτον, ἂν τοῖς ἄλλοις μεταδοίημεν, ἢ διδόμενον οὐ λαμθάνοντες, τότε ἐσμὲν ἀγαθοὶ, ἂν δὲ λάδωμεν ἣ χτησώμεθα, οὐκ ἀγαθοὶ, πῶς ἀγαθὸν ἂν γένηται: ὁ πλοῦτος; Μὴ τοίνυν χάλει τοῦτο ἀγαθόν. Διὰ τοῦτο αὑτὸν οὐχ ἔχεις, ἐπειδὴ ἀγαθὸν αὐτὸν νομίζεις, ἐπειδὴ, ἐπτόησαι περὶ αὐτόν. Κἀθαρόν σου τὴν διάνοιαν, τὴν κρίσιν ἔχε διηχριδωμένην, καὶ τότε ἔσῃ ἀγαθός - μάθε τίνα ἐστὶ τὰ ὄντως ἀγαθά. Τίνα δὲ ταῦτά ἐστιν; ᾿Αρετὴ, φιλανθρωπία \" ταῦτα ἀγαθὰ, οὐχ ἐχεῖνος. Κατὰ τοῦτον τὸν χανόνα ἐὰν ἧς ἐλεῆμων, ὅσῳ ἂν ἧς πλέον, τοσούτῳ ἀγαθὸς; καὶ εἴ καὶ νομίζῃ\" ἂν δὲ πλούσιος ἧς, οὐχέτι. Οὕτω γενώμεθα οὖν ἀγαθοὶ, ἵνα καὶ ὦμεν ἀγαθοὶ, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, ἐν Ἰησοῦ Χριστῷ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἀγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ππαοράγγελιλε ταῦτα καὶ δίδασγε. Μηδείς σου τῆς σπιστὼν ἐν «λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἀγνείᾳ. Ἕως ἔρχομαι πρόσεχβ τῇ ἀναγγώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ. Μὴ ἀμέλει τοῦ ὃν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας, μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ Τῶν πραγμάτων τὰ μὲν διδασκαλίας δεῖται, τὰ δὲ ἐπιταγῆς. \"Ἂν τοίνυν ἐπιτάττῃς ὑπὲρ ὧν διδάσχειν χρὴ» Χαταγέλαστος ἔσῃ πάλιν, ἂν διδάσχῃς ὑπὲρ ὧν ἐπιτάττειν χρὴ, τὸ αὐτὸ ὑπομένεις ὁμοίως. Οἷόν «ε λέγω᾽ Τὸ μὴ εἶναι πονηρὸν, ὑπὲρ τούτου οὐ διδάὥκειν χρὴ, ἀλλ᾽ ἐπιτάττειν, καὶ ἀπαγορεύειν μετὰ πλείονος αὐθεντίας \" τὸ μὴ Ἰουδαΐζειν, ἐπιταγῆς δεῖται. Ἂν μέντοι λέγῃς, ὅτι δεῖ τὰ ὑπάρχοντα χενοῦν, ὅτι δεῖ παρθενεύειν, ἂν περὶ πίστεως διαλέγῃ, ἐνταῦθα διδασχαλίας χρεία. Διὰ τοῦτο ἀμφότερα τίθησιν ὁ Παῦλος. Παράγγε.1.16 καὶ δίδασκε, φησίν. Οἷον εἴ τις ἔχει περίαπτα, ἣ εἴ τι ἕτερον τοιοῦτον, ὅταν εἰδότες αὐτὰ πονηρὰ ὄντα πράττωσι, παραγγελίας δεῖ μόντς \" ὅταν δὲ μὴ εἰδότες, διδασκαλίας. Μηδείς σου τῆς γεότητος καταφρογείτω, φησίν. Ὁρᾷς ὅτι καὶ ἐπιτάττειν χρὴ τὸν ἱερέα καὶ αὖθενπαφρόνητον γάρ πως πρᾶγμα ἡ νεότης ἀπὸ τῆς χοιγῆς προλήψεως γέγονε \" διὰ τοῦτό φησι, ἤηδείς σου φρόνητον εἶναι τὸν διδάσχαλον. Ποῦ οὖν τὸ ἐπιειχὲς, φησί; ποῦ οὖν τὸ πρᾶον, ἂν μὴ χαταφρονῆται; Ἐν μὲν τοῖς πρὸς ἑαυτὸν καταφρονείσθω καὶ φερέτιυ\" οὕτω γὰρ ἡ διδασχαλία χατορθοῦται τῇ μαχροθυμέχ᾽ ἐν δὲ τοῖς πρὸς ἑτέρους, μηχέτι\" τοῦτο γὰρ οὐχ ἔστιν ἐπιείχεια, ἀλλὰ ψυχρότης. \"ἂν μὲν ὕόδρεις ἐχδιχῇ τὰς εἰς ἑαυτὸν, ἂν λοιδορίας, ἂν ἐπιβουλὰς, εἰκότως ἐγχαλεῖς ἂν δὲ ὑπὲρ τῆς τῶν ἄλλων σωτηρίας, ἐπίταττε καὶ μετὰ αὐθεντίας προνόει. Ἐνταῦθα οὐχέτι ἐπιειχείας χρεία, ἀλλ᾽ αὖθεν- «ἰας, ἵνα μὴ τῷ κοινῷ λυμαίνηται. Ἢ τοῦτό φησιν, ἣ ἐχεῖνο\" Μηδεὶς διὰ τὴν νεότητα χαταφρονήσῃ σου\" ἕως γὰρ ἀντίῤῥοπον ἐπιδεικνύῃ βίον, οὐχέτι διὰ τὴν ἡλικίαν τις καταφρονήσει, ἀλλὰ καὶ θαυμάσει μᾶλλον. Διὰ τοῦτο καὶ ἐπάγει λέγων, ᾿Α.11ὰ τύπος γίγου τῶν πιστῶν ἐν 1όγῳ, ἐν ἀναστροφῇ, ἐγ ἀγάπῃ, ἐν πίστει, ἐν ἀγγείᾳ, περὶ πάντα σεαντὸν παρεχόμενος τύπον χαλῶν ἔργων, Τουτέστι, τὸ ἀρχέτυπον τοῦ βίου αὐτὸς ἔσο, ὥσπερ εἰκὼν προχείμενος, ὥσπερ νόμος ἔμψυχος, ὥσπερ χανὼν καὶ ὅρος τῆς εὐζωΐας. Τὸν γὰρ διδάσχαλον τοιοῦτον εἶναι χρή. Ἐν ᾿όγῳ, ὡς καὶ φθέγγεσθαι μετ᾽ εὐχολίας\" ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἀγγείᾳ τῇ ὀρθῇ, ἐν σωφροσύνῃ Ἕως ἔρχομαι, πρόσεχε τῇ ἀναγνώσει, τῇ παραινέσει, τῇ διδασκαλίᾳ. Τιμοθέῳ χελεύει προσέχειν τῇ ἀναγνώσει. ᾿Αχούωμεν ἅπαντες, καὶ παιδευύμεθα μὴ ἀμελεῖν τῆς τῶν θείων Ἰραφῶν μελέτης. Ἰδοὺ πάλιν, ἽἙως ἔρχομαι, φησίν. Ὅρα πῶς αὑτὸν παραμυθεῖται \" εἰχὺς γὰρ αὐτὸν δχδ τῇ ἀναγγώσει τῇ τῶν θείων Γραφῶν, τῇ παραωκλήσει τῇ πρὸς ἀλλήλους, τῇ διδασκαλίᾳ τῇ ποὸς πάντας. Μὴ ἀμέιϊει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας. Τὴν διδασχαλίαν ἐνταῦθα προφητείαν λέγει. Μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσδυτερίου. Οὐ περὶ πρεσθυτέρων φησὶν ἐνταῦθα, ἀλλὰ περὶ ἐπισχόπων \" οὐ γὰρ δὴ πρεσδύ-. περοι τὴν ἐπίσχοπον ἐχειροτόνουν. Ταῦτα μελέτα, ἐν τούτοις ἴσθι. \"Ὅρα πῶς πολλάχις περὶ τῶν αὐτῶν αὐτῷ παρεγγυᾷ, δεῖξα: βουλόμενος, ὅτι μάλιστα πάντων ἐν τούτοις σπουδάζειν τὸν διδάσχαλον χρή. “Ἔπεχε σεαυτῷ, φησὶ, καὶ τῇ διδασκαλίᾳ, ἐπίμενε αὐτοῖς. Ἰοντέστι, Πρόσεχε σεαυτῷ, καὶ δίδασχε καὶ τοὺς λοιπούς. Τοῦτο γὰρ ποιῶν, καὶ σεαυτὸν σώσεις, καὶ τοὺς ἀχούογτάς σου. Καλῶς εἶπε, Καὶ σεαυτόν. Ὅ γὰρ τοῖς τῆς διδασχαλίας ἐντρεφόμενος λόγοις, πρότερον αὐτὸς καρποῦται τὴν ὠφέλειαν\" ἐν τῷ γὰρ παραινεῖν ἑτέροις, καὶ ἑαυτὸν χατανύσσει. Οὐ γὰρ δὴ πρὸς Τιμόθεον ταῦτα εἴρηται, ἀλλὰ πρὸς πάντας. Εἰ δὲ τῷ νεχροὺς ἀνιστῶντι τοιαῦτα παραινεῖ, τί ἐροῦμεν ἡμεῖς; Καὶ ὁ Χριστὸς δὲ τὸ περὶ τῶν διδασχάλων αἰνίττεται λέγων: Ὁμοία ἐστὶ» ἡ βασιΔεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὃς ἐχκδώλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ πα- “αιά. Καὶ πάλιν ὁ μαχάριος Παῦλος τὸ αὐτὸ παραινῶν φησιν᾽ Ἵνα διὰ τῆς ὑπομονῆς καὶ τὴς παρακλήσεως τῶν' Γραφῶν τὴν ἐλπίδα ἔχωμεν. Καὶ μάλιστα πάντων αὐτὸς τοῦτο ἔπραττε, παρὰ τοὺς πόδας Γαμαλιήλου παιδευόμενος τὸν πατρῷον νόμον, ὥστε καὶ μετὰ ταῦτα αὐτὸν εἰχὸς προσέχειν πἢ ἀναγνώσει \" ὁ γὰρ ἑτέροις ταῦτα παραινῶν, ἑαυτῷ προτέρῳ παρήνεσεν ἄν. Ὁρᾷς γοῦν αὐτὸν συνεχῶς ταῖς τῶν προφητῶν χεχρημένην μαρτυρίαις, καὶ θεωροῦντα τὰ ἐν αὑταῖς - Εἶτα Παῦλος μὲν προσέχει τῇ ἀναγνώσει (οὐ γάρ ἐστι μιχρὰν ἀπὸ τῶν Γραφῶν ὠφέλειαν χαρπώσασθαι) \" ἡμεῖς δὲ ῥᾳθυμοῦμεν καὶ παρέργως ἀχούομεν; καὶ πόσης οὐχ ἂν εἴημεν γχολάσεως ἄξιοι; Ἵνα σου γὰρ ἡ προκοπὴ φανερὰ ἧ, φησὶν, ἐν πᾶσιν. Ὁρᾷς ὅτι ἐδούλετο αὐτὸν καὶ ἐν τούτῳ μέγαν ψενέσθαι καὶ θαυμαστόν; Διὰ τοῦτο οὕτως εἶπε. δεικνὺς ὅτι ἐδεῖτο αὐτοῦ ἔτι. Τί ἐστιν, Ἴνα σου) ἡ προκοπὴ φανερὰ ἢ ἐν πᾶσι; Μὴ ἐν τῷ βίῳ, φησὶ, μόνον, ἀλλὰ καὶ ἐν τῷ λόγῳ τῷ διδασχαλιχῷ. μὴ ἐπιπλήξῃς. ρα τὸ ἀξίωμα νῦν φησιν; Οὐκ ἔγωγε οἶμαι, ἀλλὰ περὶ παντὸς γεγηραχότος. οὖν ἂν δέηται διορθώσεως; Οὐκ ἐπιπλήξῃς, φησὶν, ἀλλ᾽ ὡς ἂν εἰ πρὸς πατέρα, φησὶ, προσενεχ-᾿ Πρεσδυτέρας ὡς μητέρας, νεωτέρους ὡς ἀδελ. φοὺς, νεωτέρας ὡς ἀδελφὰς, ἐν πάσῃ ἀγγνείᾳ. Αὐτὴ τοῦ πράγματος ἡ φύσις φορτιχόν τί ἐστι, τὸ ἐλέγχεσθαι λέγω, καὶ μάλιστα ὅταν καὶ εἰς γέροντά γένηται ἂν δὲ καὶ παρὰ νέου, τριπλοῦν γίνεται τὸ τῆς προπετείας. Παραμυθεῖται οὖν αὐτὸ τῷ τρόπῳ καὶ τῇ προτηνείᾳ. Ἔνεστι γὰρ ἀνεπαχθῶς ἐλέγχειν, εἴ τις θέλει τοῦτο ἀσχεῖν΄ πολλῆς μὲν γὰρ συνέσεώς ἔστιν, ἕνεστι δέ. Νεωτόρους ὡς ἀδελφοὺς, φησί. Διὰ τί καὶ ἐνταῦθα τοῦτο παρήνεσε; Τὸ θρασὺ πάλιν διὰ τὴν ἡλικίαν αἰνιττόμενης. Δεῖ τοίνυν καὶ ἐνταῦθα παραμυθεῖσθαι τὸ πρᾶγμα τῇ ἐπιειχείᾳ, Νεωτέρας, φησὶν, ὡς ἀδελιάς\" καὶ προσέθηχεν, ἘΥ πἀσῃ ἁγνείᾳ. Μὴ μοι, φησὶ, τὴν τῆς μίξεως μόνον εἴπῃς ἁμαρτίαν, ἀλλὰ μηδὲ ὑποψίαν, φησὶ, δῷς, Ἐπειδὴ γὰρ αἱ πρὸς τὰς νεωτέρας γινόμεναι ὁμιλίαι δυσχόλως διαφεύγουσιν ὑποψίαν, δεῖ δὲ γενέσθαι παρὰ τοῦ ἐπισχόπου καὶ τοῦτο, διὰ τοῦτο, Ἐν πάσῃ ἁγνείᾳ, προστίθησι, δηλῶν ὅτε μετὰ πάσης ἁγνείας προῦἤχει τὰς πρὸς αὐτὰς ὁμιλίας ποιεῖν. Τί λέγεις, εἰπέ μοι; Τιμοθέῳ ταῦτα ἐπιτάττεις; Ναὶ, φησί\" δι᾽ αὖτοῦ γὰρ τῇ οἰχονμένῃ διαλέγομαι. Εἰ δὲ Τιμοθέῳ ταῦτα ἐπιτάττει, ἐννοείτω ἕκαστος τῶν ἄλλων ὁποῖος εἶναι ὑφείλει, μήτε ὑποψίαν παρέχων, μήτε σχιὰν προφάσεως τοῖς διαδάλλειν βουλομένοις. Χήρας τίμα, τὰς ὄντως χήρας. Διὰ τί μηδὲν περὶ παρθενίας διαλέγεται, μηδὲ λέγει, Παρθένους τίμα; Ὅτι “μοι δοχοῦσι μηδὲ εἶναι τότε, ἢ καὶ ἐκπεπτωκέναι. Ἤδη γὰρ, φησὶ, τινὲς ἐξετράπησαν ὀπίσω τοῦ Σατανὰ. Χήρας τίμα, τὰς ὄντως χήρας, φησίν. “Ἄρα ἔστι μὴ ἔχειν μὲν ἄνδρα, μὴ εἶναι δὲ χήραν. “Ὥσπερ γὰρ τὴν παρθένον οὐ τοῦτο ποιεῖ παρθένον, τὸ μὴ ὦμιληχέναι γάμῳ, ἀλλὰ πολλῶν καὶ ἑτέρων δεῖ, του ἀμέμπτον, τοῦ εὐπροσέδρου \" οὔτι καὶ χήραν οὐχ ἡ τοῦ ἀνδρὸς ἐρημία ποιεῖ ἁπλῶς, ἀλλ' ἡ μετὰ σω: φροσύνης ὑπομονὴ, ἡ ἐχ πάντων μόνωσις. Τὰς τοιαῦν τας χήρας τιμᾷν παραινεῖ, εἰχότως “ πολλῆς γὰρ δέονται τιμῆς μεμονωμέναι \" ἄνδρας οὐχ ἔχουσι τοὺς προστησομένους ' τὸ πρᾶγμα ἐπονείδιστον εἶναι ὅοχεῖ καὶ δυσοιώνιστον παρὰ τοῖς πολλοῖς. Διὰ τοῦτο πολλῆς αὐτὴν βούλεται παρὰ τοῦ ἱερέως ἀπολαύειν τιμῆς οὐ διὰ τοῦτο δὲ μόνον, ἀλλ᾽ ἐπειδὴ καὶ ἀξία ἐστίν, Εἰ δέ τις χήρα τέχνα ἣ ἔχγογα ἔχει, μανθαγέτωσαν πρῶτον τὸν ἴδιον οἶχον εὐσεθεῖν, καὶ ἁμοιδὰς ἀποδιδόναι τοῖς προγόνοις. Ὅρα τοὺ Ηαύλου τὸ συνετὸν, πῶς πολλαχοῦ ἀπὸ ἀνθρωπίναν προτρέπει λογισμῶν. Οὐ γὰρ ἔθηχεν ἐνταῦθα μέγα καὶ ὑψηλὸν, ἀλλ᾽ ὅπερ ἐστὶν εὐσυνείδητον \" Καὶ ἁμοιδὰς, φησὶν, ἀποδιδόναι τοῖς προγόνοις. Πῶς: Ἰῆς ἀνατροφῆς, τῆς αὐξήσεως. Οἷον, ἀπέλαυσας κολλῆς τῆς ἐπιμελείας\" ἀπῆλθον ἐχεῖνοι\" οὐχ ἐδυνήθης αὐτοῖς ἀποδοῦναι τὴν ἀμοιδήν \" οὐ γὰρ δὴ καὶ αὐτὴ ἐγέννησας αὑτοὺς, οὐδὲ ἀνέθρεψας\" ἐν τοῖς ἐχγόνοις αὑτοῦ ἀμείδου, ἀποδίδου τὸ ὀφείλημα διὰ πῶν παίδων: Μανθανέτωσαν, φησὶν, ἀρῶτον τὸν οἶκον ἴδιον εὐσεδεῖν, ᾿Ενταῦθα τὸ εὖ ποιεῖν φησὶν ᾿ ἀπλούστερον, Εἶτα ἵνα μᾶλλον ἐπάρῃ, ἐπήγαγε\" Τοῦτο γάρ ἐστιν ἀποδεκτὸν ἑγώπιον τοῦ Θεοῦ. Ἐπειδὴ δὲ εἶπε, Τὰς ὄντως χήρας, λέγει τίς ἐστιν ἡ ὄντως χήρα. Ἢ δὲ ὄντως χήρα καὶ μεμογωμένη ἤλπιχδν ἐπὶ τὸν Θεὸν, καὶ προσμέόγνδι ταῖς δεήσεσι καὶ ταῖς προσευχαῖς γυχτὸς καὶ ἡμέρας\" ἡ δὲ σπαταιῶσα. ζῶσα τέθνηκεν. Εἴ τις, φησὶ, μὴ κοσμιχὸν ἐπανήρηται βίον, καὶ ἐν χηρείᾳ οὖσα, αὕτη ὄντως χήρα ἐστίν\" ἡ ἐπὶ τὸν Θεὸν ἐλπίζουσα ὡς χρὴ, ἢ δεήσει προσανέχουσα, γαὶ προσχαρτεροῦσα ψυχτὸς καὶ ἡμέρας, αὕτη χήρα ἐστίν οὐχ ὡς καὶ τῆς τέχνα ἐχούσης οὐχὶ χήρας οὔσης \" καὶ γὰρ καὶ ἐχείνην θαυμάζει τὴν παιδοτροφοῦσαν, ὡς χρὴ \" ἀλλ᾽ εἴ τις τέκνα μὴ ἔχει, τουτέστιν, ἡ μεμονωμένη οὖσα. Εἴτα παραμνυθεῖται αὐτὴν, ὡς οὐχ ἔχουσαν τέχνα, εἰπὼν, ὅτι τοῦτό ἐστι χήραν μάλιστα εἶναι, ὅταν μὴ τῆς παρὰ τοῦ ἀνδρὸς παραμυθίας, ἀλλὰ καὶ τῆς παρὰ τῶν τέχνων ἀπεστερημένη οὖσα τύχῃ \" ἔχεε γὰρ τὸν Θεὸν ἀντὶ πάντων. Οὐ γὰρ μὴ ἔχουσα τέχνα ἐλάττων ἐστὶν, ἀλλὰ τὸ λεῖπον αὐτῇ διὰ τὴν τῶν παίδων ἀπουσίαν πλτροῖ τῇ παραμυθίᾳ. Ὃ οὖν λέγει, τοιοῦτό ἐστι\" Μὴ ἄλγει, ἐάν ἀχούσῃς, ὅτι δεῖ παιδοτροφεῖν, ὡς οὐχ ἔχουσα τέκνα, ὡς ὁχ τούτου ἐλαττουμένου σοι τοῦ ἀξιώματος \" ὄντως εἰ’ Ἡ χήρα δὲ σπατα- Υ΄. Ἐπειδὴ γὰρ πολλαὶ τέχνα ἔχουσαι τὴν χηρείαν αἱροῦνται ἃ, οὐχ ἵνα τοῦ βίου τὰς ἀφορμὰς περιχόᾧψωσιν, ἀλλ᾽ ἵνα μᾶλλον αὐτὰς ἐξάψωσιν, ἵνα μετὰ 4ελείονος αὐθεντίας ἅπαντα πράττωσι, καὶ χοσμικαῖς μᾶλλον ἐκδοῖεν ἑαυτὰς ἐπιθυμίαις, διὰ τοῦτό φησιν, Ἢ δὲ σπαταιλῶσα, ζῶσα τέθνηχε. Τί λέγεις; καὶ χήρα γυνὴ οὐχ ὀφείλει σπαταλᾷν : Οὔ, φησίν. Εἰ «οἷνυν καὶ τῆς ἡλιχίας, καὶ τῆς φύσεως ἀσθενούδης οὐδὲ οὕτως ἀναγκαία ἣ σπατάλη, ἀλλὰ θανάτου γίνεται πρόξενος, θανάτου τοῦ αἰωνίου, τί ἂν εἴποιεν ἄνδρες σπαταλῶντες; Εἰχότως δέ φησιν, Ἡ δὲ σπαταλῶσα, ζῶσα τέθνηκεν. ᾿Αλλ᾽ ἵνα μάθῃς, φέρε ἴδωμεν τί τῶν ζώντων ἔργόν ἐστὶ, καὶ τί τῶν τεθνη- “κότων, καὶ ποῦ τάξομεν ταύτην. Οἱ ζῶντες τὰ τῆς ζωῆς ἐνεργοῦσι, τῆς μελλούση:, τῆς ὄντως ζωῆς. Τίνα δέ ἔστι τῆς μελλόύσης ζωῆς, περὶ ἣν ἡμᾶς Ἡσχολῆσθαι προσήχει τὸν ἅπαντα χρόνον, ἄκουε τοῦ Χριστοῦ λέγοντος Δεῦτε, κιηρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταδολῆς χόσ᾽ μου' ἐκείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν\" ἐδί- 4΄ησα. καὶ ἑποτίσατέ με. Οἱ ζῶντες οὐχὶ τούτῳ διεατήχασι τῶν νεχρῶν μόνον, τῷ τὸν ἥλιον ὁρᾷν, σκαὶ πνεῖν τὸν ἀέρα\" οὐ τούτῳ φαμὲν, ἀλλὰ τῷ ἀγαθόν τι ποιεῖν \" ἐπεὶ εἰ μὴ τοῦτο προσῇ, τῶν τεθνεώτῶν οὐδὲν χρείττονες ἔσονται. Καὶ ἵνα μάθῃς, ἄχους “πῶς ἔστι καὶ ἀποθανόντα ζῇ». Ὁ Θεὸς, φησὶν, οὐκ ἔστι νεκρῶν, ἀ.1λὰ ζώντων. ᾿Αλλὰ τοῦτο,. φησὶν, αἴνιγμα πάλιν. Οὐχοῦν ἀμφότερα ἐπιλυσώμεθα. Τέθνηχέ τις ζῶν, ὅταν ἐν “πατάλῃ διάγν. Πῶς; Τῇ γαστρὶ ζῇ μόνῃ, ταῖς δὲ ἄλλαις αἰσθήσεσιν οὐδαμῶς᾽ οἷόν πως, οὐχ ὁρᾷ ἃ χρὴ ὁρᾷν, οὐκ ἀχούει ἃ χρὴ ἀχούειν, οὐ φθέγγεται, ἃ δεῖ φθ ἐγγεσθαι, οὐδὲ τὰ τῶν ζώντων ἐνεργεῖ ἀλλ᾽ ὥσπερ ἐχεῖνος ὁ τεταμένος ἐπὶ τῆς χλίνης τοὺς ὀφθαλμοὺς μύσας, καὶ τὰ ὄμματα συνειλημμένος, τῶν ὄντων οὐδενὸς ἐπαισθάνεται, οὕτω καὶ οὗτος\" μᾶλλον δὲ οὐχ οὕτως, ἀλλὰ πολλῷ χεῖρον. Ἐχεῖνος μὲν γὰρ καὶ τῶν ἄγαθῶν ὁμοίως, καὶ τῶν καχῶν ἀνεπαισθήτως ἔχει\" οὖτος δὲ ἐχείνων αἰσθάνεται μόνων, νῶν χαχῶν λέγω, πρὸς δὲ τὰ ἀγαθὰ τῷ κειμένῳ ὁμοίως ἐστὶν ἀχίνητος. Οὕτω μὲν οὖν καὶ τέθνηκεν. Οὐδὲν γὰρ αὐτὸν κινεῖ τῶν τῆς μελλούσης ζωῆς, ἀλλὰ χαθάπερ εἰς χατάδυσίν τινα σχοτεινὴν καὶ ζοφώδη, καὶ ἄντρον πολλὴς ἀκαθαρσίας γέμον, λαδοῦσα εἰς; τοὺς οἰχείους αὐτὸν χόλπους ἡ μέθη, διαπαντὸς ἐν σχότῳ ποιεῖ διατρίδειν, ὥππερ τοὺς τεθνεῶτας. Ὅταν γὰρ τὸν πάντα χρόνον τὸν μὲν ἀριστῶν, τὸν δὲ μεθύων διατελῇ, οὐχὶ ἐν σχόνῳ ἐστίν; οὐχὶ νεχῤός ἔστι; Μαὶ πρὸς αὐτὴν δὲ τὴν ἕω, ἣν δοχεξ νήφειν, οὐχ ἔχει νῆψιν καθαρὰν, τῷ μήπω τὸν ἑσπερινὸν ἤδη χεχενῶσθαι οἶνον καὶ ἀπηντλῆσθαι, καὶ τοῦ μέλλοντος σφόδρα τῇ ἐπιθυμία χατέχεσθαι, καὶ τῷ δείλης καὶ μεσημόρίας ἐν χώμοις διάγειν, καὶ πᾶσαν τὴν νύκτα ἐν ὕπνῳ βαθεῖ, καὶ τοῦ ὄρθρου τὸ πλέον, Τοῦτον οὖν, εἰπέ μοι, μετὰ τῶν ζώντων ἀριθμήσομεν; Τί ἄν τις εἴποι τὶν πὸλὺν χειμῶνα τὸν ἀπὸ τῆς τρυφῆς, τὸν αἷς τὴν ψυχὴν, τὸν εἰς τὰ σώματα εἰσρεόμενον ) Ἀαθάπερ γὰρ ἡ συνεχὴς συννέφεια καὶ διηνεχὴς οὐχ ἀφίησι τὴν ἀκτῖνα διαλάμψαν ποτέ οὕτως οἱ τῆς τρυφῆς καὶ τοῦ οἴνου ἀτμοὶ, καθάπερ τινὰ σχόπελον τὸν ἐγχέφαλον ἀπολαδόντες, καὶ πυχνὸν ἐχεῖ στήσαντες νέφος, τὸ λογικὸν οὐχ ἀφιᾶσιν ἐχταθῆναί ποτε, ἐν πολλῇ σχοτομήνῃ κατέχοντες τὸν μεθύοντα. ᾿]όσον οἴει λοιπὸν ἔνδον εἶναι τὸν χειμῶνα τοῦ ταῦτα παμύρας γενομένης, καὶ τοῦ ὕδατος τῶν ἐργαστηρίων πὰ πρόθυρα ὑπερπηδήσαντος, τοὺς ἐνοιχοῦντας ὁρῶκαὶ σπόγγους, καὶ ἕτερα πολλὰ ἐπινοοῦντας, ὥστε ἀπαντλῆσαι, ἵνα μὴ καὶ τοὺς θεμελίους διασήψῃ, καὶ τὰ σχεύη ἅπαντα ἄχρηστα ἐργάσηται\" οὕτω καὶ ἡ ψυχὴ, ὅταν ὑπέραντλος γένηται τῇ πολλῇ τρυφῇ, θορυθοῦνται μὲν ἔνδον οἱ λογισμοὶ, τὸ δὲ ἤδη συναχθὲν οὐκέτι κενῶδαι ἰσχύοντες ν, τῷ πάλιν ἕτερον ἐπεισελθεῖν πολὺς ὁ χειμὼν τίχτεται, Μὴ γάρ μοι τὸ πρόσωπον ἴδῃ: φαιδρὸν καὶ σεσηρὸς, ἀλλὰ τὰ ἕνδον ἐξέτασον, καὶ πολλῆς ὄψει γέμοντα τῆς χατηφείας \" καὶ εἴ γε ἑνὴν τὴν ψυχὴν ἐχδαλόντα « τοῖς “οὔ σώματος ὀφθαλμοῖς ὑποδαλεῖν, εἶδες ἂν τὴν τοῦ σπανην. Ὅσῳ γὰρ ἂν τὸ σῶμα λιπαίνηται καὶ παχύνηται, τοσούτῳ μᾶλλον ἐχείνη χατισχνοῦται καὶ ἀπθενεστέρα γίνεται \" καὶ ὅσῳ ἂν ἐχεῖνο θάλπηται, τοσοὐτῳ μᾶλλον αὕτη θάπτεται. Καὶ χαθάπερ ἐπὶ τῆς χόρης τῶν ὀφθαλμῶν ἂν μὲν τοὺς ἔξωθεν ἐπιχειμένους χιτωνίσχους ἔχῃ παχεῖς, οὐκ ἰσχύει τὸ διορατικὸν ἀφεῖναι καὶ ἀτενίσαι, τῆς ἀχεῖνος ἐχκρονομένης ὑπὸ τῆς παχύτητος, καὶ σχότος γίνεται πολλάχις \" οὕτω καὶ τὸ σῶμα, ἐπειδὰν λιπαίνηται συνεχῶς, πολλὴν εἰχὸς τὴν παχύτητα περικεῖσθαι. ται, καὶ πολὺς ἀπ᾽ αὐτῶν ἰχὼρ διαῤῥεῖ. Οὕτω καὶ ἐπὶ τῆς σπαταλώσης ἔστιν ἰδεῖν, τὸ ῥεῦμα, τὸ φλέκαὶ αἰσχρὸν εἰπεῖν, παρίημι. Τοσαύτη γὰρ τῆς τρυ- “φῆ: ἡ τυραννὶς, ὅτι ἃ μηδὲ εἰπεῖν ἀνεχόμεθα, ταῦτα ποιεῖ αὐτὰς ὑπομένειν. Ἔτι οὖν ἐρωτᾷς, πῶς διαῤῥεῖ τὸ σῶμα πάν- 'ποθεν; ᾿Αλλ᾽ ἐσθέει καὶ πίνει; ᾿Αλλ᾽ οὐχ ἔστι τοῦτο ζωῆς ἀνθρωπίνης τεχμήριον, ἐπεὶ καὶ τὰ ἄλογα ἐσθίει καὶ πίνει. Νεχρᾶ; τοίνυν τῆς ψυχῆς χειμένης. τί τὸ ὄφελος τῆς βρώσεως καὶ τῆς πόσεως; Ὥσπερ γὰρ τοῦ σώματος χειμένου νεχροῦ, εὐανθὲς ἱμάτιον περιθὀεδλη μένον οὐδὲν ὀνίνησιν, οὕτω καὶ σῶμα περιχείμενον εὐανθὲς νεχρᾷ ψυχῇ οὐδὲν ὠφελεῖ. “Ὅταν γὰρ ἀεὶ περὶ μαγείρων. περὶ τραπεζοποιῶν, περὶ σιτοποιῶν ὁ λέγος αὐτῇ γίνηται, καὶ μηδὲν εὐσεδὲς οὐχὶ τέθνηχε; Τίγάρ ἐστιν ἄνθρωπος, ἴδωμεν. Οἱ ἕξωθέν φασι ζῶον λογικὸν, θνητὸν, νοῦ καὶ ἐπιστήμης δεχτιχόν ἡμεῖς δὲ μὴ ἀπ᾽ ἐχείνιων τὸν ὄρον θώμεθα, ἀλλὰ πόθεν; ᾿Απὸ τῆς θείας Γραφῆς. Ποῦ τοίνυν ἡ Γραφὴ ὅρον ἐξέθετο ἀνθρώπου; “Ἄχουςε λεγούσης αὐτῆς \" Ἦν ἄνθρωπος δίχαιος, ἀληθινὸς, θεοσεθδὴς, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος. Τοῦπὸ ἄνθρωπος. Καὶ πάλιν ἕτερός φησι \" Μέγα ἄνγθρωπος, καὶ τίμιον ἀνὴρ ἐλεήμων. Τοὺς δὲ μὴ τοιούτους, κἂν νοῦ μετέχωσι, χἂν μυριάχις ἐπιστήμης ὥσι δειχτιχοὶ, οὐχ οἶδεν ἡ Γραφὴ λέγειν ἀνθρώπους, ἀλλὰ κύνας, καὶ ἵππους, καὶ ἔχεις, καὶ ὄφεις, καὶ ἀλώπεκας, καὶ λύχους, καὶ εἴ τι τούτων ἀτεμότεον τῶν θηρίων \" εἰ τοίνυν τοῦτο ἄνθρωπος, ὁ σπαπαλῶν οὐχ ἄνθρωπο:. Πῶς γὰρ, ὁ μηδὲν τούτων φροντίζων; οὐ γὰρ ἕν: σπατάλην ὁμοῦ καὶ νῆψιν συνελθεῖν\" ταῦτα ἀλλήλων ἐστὶν ἀναιρετιχά. Τοῦτο καὶ οἱ ἔξωθέν φασιν, ὅτι Παχεῖα γαστὴρ «επτὸν οὐ τίκτει νόον \". Ὁἴδε καὶ ἀψύχους ἀνθρώπους ἡ Γραφὴ καλεῖν\" Οὐ μὴ μείνῃ τὸ πγεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκας. Καίτοι γε καὶ ψυχὴν εἶχον, ἀλλὰ ἐπειδὴ νεχρὰν αὐτὴν περιέφερον, σάρχας αὐτοὺς εἶπεν. Ὥσπερ γὰρ περὶ τῶν Ἐἐναρέτων, χἂν ἔχωσι σῶμα, ὅμως φαμὲν, \"Ὅλος ψυχὴ ἔστιν, ὅλος πνεῦμά ἔστιν, οὕτω καὶ περὶ τῶν οὐ -ποιούτων τὰ ἑναντία. Οὕτω καὶ Παῦλος ἔλεγεν\" Ὑμεῖς οὐκ ἐστὲ ἐν σαρχὶ, ἐπειδὴ μὴ τὰ τῆς σαρχὸς ἐπετέλουν. Οὕτω; οἱ σπαταλῶντες οὐχ εἰσὶν ἐν ψυχῇ, οὐδὲ ἐν πνεύματι. Ἢ δὲ σπαταπάντα τὸν χρόνον ἕν κώμοις διατρίδουσαι καὶ μέθαις, αἱ τοὺς μὲν πένητα; περιορῶσαι ὑπὸ λιμοῦ τηχομένους καὶ ἀποθνήσχηντας, διηνεχῶς δὲ ὑμεῖς ὑπὸ τῆς τρυφῆς ἀποθνήχουσαι. Δύο γὰρ θανάτους ἐργάζεσθε, τὸν τῶν θλιδομένω\", καὶ τὸν ὑμῶν αὑτῶν, ἀμφοτέρους ἐξ ἀμετρίας. Εἰ δὲ ἐχεράσατε τὴν ὑμετέραν πλησμονὴν ἐκείνῃ τῇ ἐνδείᾳ, δύο ζωὰς ἂν εἰργάζεσθε. Τί διασπᾷς τὴν γαστέρα τὴν σὴν τῇ,. πλησμονῇ; τί χατατήχεις τὴν τοῦ πένητος ἐν ἐνδείᾳ; Ταύτην πλέον τοῦ μέτρου χαταπιαίνεις \" ἐχείνὴν ὑπὲρ τὸ μέτρον ξηραίνεις. Ἐννόησον τίνα ἐστὶ τὰ ἀπὸ τῶν σιτίων, ποῦ μεταδάλλεται, καὶ τί γίνεται. ρα οὐ δυσχεραίνεις καὶ πρὸς τὴν ἀχοήν: τί τοίνυν, ὥστε πλείονα ἐχεῖνα ἀποθέσθαι, σπουδάδὴ ζεις; Οὐδὲν ἄλλο ἐστὶ τὸ πλέον τῆς τρυφῆς. ἣ χό\" προῦ πλεονασμός. Ἔχει γὰρ ἣ φύσις μέτρα, καὶ τὸ πλέον ἐχείνων οὐχέτι γίνεται τροφὴ, ἀλλὰ λύμη καὶ Διὰ ποῦτο τροφὴ χέχληται. οὐχ ἵνα ἀπολλύωμεν αὐτὸ. ἀλλ᾽ ἵνα τρέφωμεν \" διὰ τοῦτο οἶμαι καὶ τὴν τροφὴν εἰς τοῦτο ἐχχρίνεσθαι, ἵνα μὴ τῆς τρυφῆς ὧμεν ἐρασταί: ὡς εἰ μὴ τοῦτο ἣν, μηδὲ εἰς ἄχρηστον ἦγε. μηδὲ ἐλυμαίνετο τῷ σώματι, οὐχ ἂν ἐπαυσάμεθα ἀλλήλους γαταπίνοντε:. Εἰ γὰρ ὅσον ἑθουλόμεθα δεχομένη ἡ γαστὴρ τὸ πᾶν εἰργάζετο, καὶ τῷ σώματ: παρέπεμπε, μυρίους ἂν εἶδες πολέμους καὶ μάχας. Εἰ γὰρ καὶ νῦν τῶν μὲν εἰς χόπρον ἐχχρινομένων, τῶν δὲ εἰς αἷμα καὶ φλέγμα ἄχρηστον καὶ νόθον, ὅμως ἐγχείμεθα τῇ τρυφῇ, καὶ πολλάχις οὐσίας ὁλοχλήρους ἐν τραπέζῃ μιᾷ καταναλίσχομεν\" εἰ μὴ τοιοῦτον ἣν τὸ τέλος τῆς τρυφῆς, τί οὐχ ἂν ἐπράξαμεν; Πλείονος δυσωδίας πληροῦμεν ἑαυτοὺς, ὅταν μᾶλλον τρυφήσωμεν, χαθάπερ ἀτχοῦ τινας, τοῦ ποιοῦτον, ὡς καὶ τὸν ἐγχέφαλον λυμήνασθαι τῶν ἔξωθεν\" ἀτμοὶ πάντοθεν ἀπὸ τοῦ σώματος ζοφώδεις σαπείσης ἔνδον. Εἰ δὲ οἱ ἔξωθεν οὕτω δυσχεραίνουσι, τί οἴει παθεῖν τὸν ἐγχέφαλον ἔνδον, πληττόμενον συνεχῶ; ὑπὸ τῶν ἀτμῶν; τί δὲ τοὺς ὀχετοὺς τοῦ αἵματος ζέοντος καὶ ἐμφραττομένου; τί δὲ τὰς δὲξαμενὰς ἐχείνας, τὸ ἧπαρ, τὸν σπλῆνα; τί δὲ αὑτὰς - πὰς ἀμάρας τῆς χόπρου; Καὶ τὸ χαλεπὸν, ὅτι ταύτας μὲν τὰς ἀμάρας τῆς χόπρου προνοούμεθα, ὅπως μὴ ἐμφραγῶσι, καὶ τὴν χόπρον εἰς τὰ ἄνω πέμψωσι, καὶ πάντα ὑπὲρ τούτου πράττομεν, κοντοῖς τες, μαχέλλτις σύροντες \" τὰς δὲ ἀμάρας τῆς ἦμεπέρας γαστρὸς οὐ διαχαθαίρομεν, ἀλλ᾽ ἐμφράττομεν καὶ πιλοῦμεν \" καὶ τῆς χόπρου ἀνιούσης ἄνω, ἔνθα ὁ βασιλεὺς αὐτὸς κάθηται, τὸν ἐγκέφαλον λέγω, οὐδεμίαν ποιούμεθα πρόνοιαν. Διά τοι τοῦτο οὐχ ὡς βασιλέα ἔχοντες κόσμιον, οὕτω πάντα πράττομεν. ἀλλ᾽ ὡς χύνα τινὰ ἀκάθαρτον. Διὰ τοῦτο ὁ θεὸς πόῤῥω ἀπῴνισεν ἐχεῖνα τὰ μέλη, ὥστε μηδεμίαν ἐξ αὑτῶν δέχεσθαι λύμην. ᾿Αλλ οὐκ ἐῶμεν ἡμεῖς, ἀλλὰ πάντα διαφϑείρομεν τῇ ἀμετρίᾳ. Τί δ᾽ ἄν τις εἴποι τὰ ἄλλα καχά; ᾿Απόφραξον τοὺς ὀχετοὺς τῶν ἀμαρῶν, καὶ ὄψει λοιμὼν εὐθέως τικτόμενον. Εἶτα ἡ μὲν ἔξωθεν προσπεσοῦσα δυσωδία λοιμὸν τίχτει, ἡ δὲ ἔνδον οὖσα, καὶ πάντοθεν ἐμπεφραγμένη τῷ στεγανῷ τοῦ σώματος, καὶ μὴ ἔχουσα πόθεν διαφορηθῇ, μυρίας οὐχ ἐργάζεται νόσους καὶ τῷ σώματι καὶ τῇ ψυχῇ; Καὶ τὸ δεινὸν, ὅτι πρὸς μὲν τὸν θεὸν πολλοὶ δυσχεραίνουσι, Τί ποτε τοῦτό ἔστι; λέγοντες\" χόπρον βαστάζειν ἡμᾶς ἐνομοθέτησεν \" αὐτοὶ δὲ τὴν χόπρον αὔξουσι. Διὰ τοῦτο ὁ θεὸς ἐνομοθέτησεν. ἵνα χἂν οὕτω τῆς τρυφῆς ἀπαλλάξῃ, ἵνα χἂν οὕτω πείσῃ μὴ προσηλῶσθαι τοῖς βιωτιχοῖς. Σὺ δὲ οὐδὲ οὕτως ἀνέχῃ παύσασθαι τῆς τρυφῆς, ἀλλὰ μέχρι τοῦ φάρυγγος, μέχρι τοῦ καιροῦ τῆς τραπέζης, μᾶλλον δὲ οὐδὲ μέχρι τότε τῆς ἡδονῆς παραμενούσης, ἐπιμένεις τῇ τρυφῇ. Ἢ οὐχ ἅμα μὲν παρἐδραμε τὴν γλῶτταν καὶ τὸν αὐχένα, καὶ ἔσθεσται τὰ «ἧς ἡδονῆς; Ἦ γὰρ αἴσθησις ἐν τῇ γεύσει, μετὰ δὲ ταῦτα οὐχέτι, ἀλλὰ πολλὴ ἡ ἀηδία, ἢ μὴ χατεργαζομένου τοῦ στομάχου, ἣ μετὰ πολλῆς τῆς δυσχον λία: τοῦτο ποιοῦντος. Εἰκότως ἄρα ἔλεγεν, Ἡ σπαταιῶσα, ζῶσα τέθνηκεν. Οὐδὲν γὰρ οὐχ ἔστιν οὗτε ἀχοῦσαι, οὔτε εἰπεῖν τὴν σπαταλῶσαν Ψυχὴν \" θρασύτητος, χολαχείας, ἀμαθίας πλήρης, θυμοῦ, ἀχροχολίας, πάντων τῶν χαχῶν μεστῆ. τῶν δὲ ἐναντίων ἀγαθῶν ἔρημος. Διὰ τοῦτό φησι\" Καὶ ταῦτα παράγγειλε, ἵνα ἀνεπίληπεοι ὦσιν. Ὁρᾷς ὅτι νομοθεσίας τὸ πρᾶγμά ἐστιν; Οὐ τῇ προαιρέσει ἐπιτρέπει αὐτό παράγγελλε, φησὶ, μὴ τρυφᾷν, ὡς ὡμολογημένου ὄντος χκαχοῦ, ὡς οὐχ ἐνὸν οὐδὲ ἐγχωροῦν τὸν τρυφῶντα μυστηρίων μετέχειν. Καὶ ταῦτα παράγγειλλε, ἵνα ἀνεπίληπτοι ὦσι, φησίν. Ὁρᾷς ὅτι ἐν τοῖς ἁμαρτήμασι χεῖται τὸ πρᾶγμα; Τὸ γὰρ ἷ ἐν τῇ προαιρέσει ὃν, κᾶν μὴ πραχθῇ, οὐδὲν χωλύει ἀνεπίληπτον εἶναι. Οὐχοῦν τῷ Παύλῳ πειθόμενοι δ᾽ καὶ ἡμεῖς παραγγέλλωμεν τὰς σπαταλώσας τῶν. χηρῶν ἐχτὸς εἶναι τοῦ χαταλόγου τῶν χηρῶν. Εἰ γὰρ στρατιώτης λουτροῖς καὶ θεάτροις προσανἐχὼν καὶ πραγματείαις, χαθάπερ τις λειποτάχτης χρίνεται, πολλῷ μᾶλλον αἱ χῆραι. Μὴ ζητῶμεν ἐνταῦθα τὴν ἄνεσιν, ἵνα ἐχεῖ αὐτὴν εὕρωμεν \" μὴ σπαταλῶμεν ἐνταῦθα, ἵνα ἐχεῖ σπαταλήσωμεν τὴν ᾿ ὄντως σπατάλην, τὴν ὄντως τρυφὴν, τὴν σὐδὲν πίκτουσαν χαχὸν, τὴν μυρία ἀγαθὰ ἔχουσαν \" ὧν γένοιτὸ πάντας ἡμᾶς ἐπιτυχεῖν, ἐν Ἰησοῦ Χριστῷ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἀγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"For tell me, where does your wealth come from? From whom did you receive it? And he, from whom? From his grandfather, he says, from his father. Will you be able, then, by going far back through the family, to show that the acquisition was just? You could not; its beginning and root must have come from some injustice. Why? Because in the beginning God did not make one man rich and another poor; nor, when he brought them into being, did he show one man many treasures of gold and deny the other the chance to look for them; he left the same earth to all. How is it, then, when the earth is common, that you have so many acres, while your neighbor has not even a clod of earth? My father handed it down to me, he says. And from whom did he receive it? From his ancestors. But going back you must eventually find the beginning. Jacob became rich, but he received his riches as wages for his labors. However, I will not be exact about these things; let the wealth be just and free from all robbery. You are not answerable for what your father got by greed; you have what came from robbery, but you did not rob. Grant even that you have gold that welled up from the earth; what then? Is wealth good on that account? Not at all. But neither is it bad, he says. If he is not greedy, it is not bad, provided he shares with those in need; but if he does not share, it is bad and treacherous. As long as he does no evil, someone says, he is not evil, even if he does no good. Very well. But is not this evil, to have the Master’s goods for oneself alone, to enjoy alone what is common? Is not “the earth the Lord’s, and its fullness”? If, then, our goods belong to our common Master, they belong also to our fellow servants; for all the Master’s things are common.\n\nDo we not see this arrangement in great households too? For example, the ration of grain is given to all equally, for it comes out of the master’s storehouses; the master’s house is open to all. The emperor’s things too are all common: the cities, the marketplaces, the colonnades are common to all; we all share in them equally. See God’s arrangement. He made some things common, so that by them at least he might put the human race to shame: the air, the sun, water, the earth, the sky, the sea, light, the stars; he distributes everything equally, as among brothers. He fashioned the same eyes for all, the same body, the same soul, a like constitution in all; all are from the earth, all from one man, all in the same house. But none of these things has put us to shame. He made other things common too, such as baths, cities, marketplaces, colonnades. And see how over common things there is no fighting, but all is peaceful. But when someone tries to snatch something away and make it his own, then strife comes in, as though nature itself were indignant that, while God gathers us together from every side, we are eager to divide ourselves and tear ourselves apart by appropriating things and saying “yours” and “mine,” that cold word. Then comes fighting, then unpleasantness. Where this is absent, no fighting or contention arises. So common possession rather than private has been allotted to us, and is according to nature. Why does no one ever go to law over a marketplace? Is it not because it is common to all? But over a house, over money, we see everyone going to law. The necessary things are set before us in common; yet we do not keep things common even in the smallest matters. And yet he gave us those things for this very reason, that we might learn from them to hold these too in common; but not even so do we learn.\n\nBut, as I said, how can the man who has wealth be good? It is not possible; he is good if he shares it with others. When he does not have it, then he is good; when he gives it to others, then he is good; but as long as he keeps it, he cannot be good. Is this, then, a good thing, which when held shows people to be wicked, and when got rid of shows them good? So having money is not a good; rather, not having it makes one appear good. So wealth is not a good. And if, when you could take it, you do not take it, again you are good. If, then, we are good when, having it, we share it with others, or when it is offered and we do not take it, but are not good if we take it or acquire it, how could wealth be a good? Do not call it a good, then. The reason you do not have it is that you think it a good, that you are excited about it. Purify your mind, keep your judgment exact, and then you will be good; learn what the true goods are. What are they? Virtue and love for humankind: these are goods, not wealth. By this rule, if you are merciful, the more merciful you are, the better you are, and are thought to be; but if you are rich, no longer. Let us become good in this way, then, so that we may both be good and obtain the good things to come, in Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages.\n\n[Homily 13] “Command and teach these things. Let no one despise your youth, but be an example to the believers in speech, in conduct, in love, in faith, in purity. Until I come, attend to the reading, to exhortation, to teaching. Do not neglect the gift that is in you, which was given you through prophecy with the laying on of hands of the [presbytery].”\n\nSome matters need teaching, others command. If you command where you ought to teach, you will be ridiculous; and if you teach where you ought to command, you suffer the same. I mean this: about not being wicked one should not teach but command, and forbid it with greater authority; not Judaizing needs a command. But if you say that one ought to empty out one’s possessions, that one ought to keep virginity, if you discuss the faith, here there is need of teaching. That is why Paul sets down both: “Command and teach,” he says. For example, if someone wears amulets or anything else of the kind, when people do these things knowing them to be wicked, a command alone is needed; when they do them unknowingly, teaching. “Let no one despise your youth,” he says. Do you see that the priest must also command and act with authority, and not only teach? For youth has somehow become a thing despised through common prejudice; that is why he says, “Let no one despise you”: the teacher must not be despised. Where then, someone says, is gentleness? Where meekness, if he is not to be despised? In what concerns himself, let him be despised and bear it; for so teaching succeeds, through patience. But in what concerns others, not so; that is not gentleness but coldness. If he avenges the insults against himself, the abuse, the plots, you would rightly blame him; but for the salvation of others, give commands and take care with authority. Here there is no longer need of gentleness, but of authority, so that he may not do harm to the common good. He means either this or that: let no one despise you because of your youth; for as long as you show a life that outweighs it, no one will despise you for your age, but will rather admire you. That is why he goes on to say, “But be an example to the believers in speech, in conduct, in love, in faith, in purity, showing yourself in all things a pattern of good works.” That is, be yourself the archetype of the life, set forth like an image, like a living law, like a rule and standard of good living. The teacher must be such. “In speech,” so as to speak with ease; “in conduct, in love, in faith, in purity” that is upright, in self-control.\n\n“Until I come, attend to the reading, to exhortation, to teaching.” He commands Timothy to attend to reading. Let us all listen and be taught not to neglect the study of the divine Scriptures. See again, “until I come,” he says. See how he comforts him; for it was likely that Timothy, left as it were an orphan by Paul’s absence, needed such comfort. [Attend] to the reading of the divine Scriptures, to exhortation of one another, to teaching of all. “Do not neglect the gift that is in you, which was given you through prophecy.” Here he calls teaching “prophecy.” “With the laying on of hands of the presbytery.” He does not speak here of presbyters, but of bishops; for presbyters would not ordain a bishop. “Practice these things, be wholly in them.” See how often he urges him about the same things, wishing to show that above all the teacher must be earnest about these. “Keep close watch on yourself,” he says, “and on the teaching; persist in them.” That is, attend to yourself, and teach the rest too. “For by doing this you will save both yourself and your hearers.” Well did he say “yourself” too; for one who is nourished on the words of teaching first reaps the benefit himself, since in exhorting others he also pierces his own heart. These things were said not to Timothy only, but to all. And if he gives such advice to one who raised the dead, what shall we say? Christ too hints at the duty of teachers, saying, “The kingdom of heaven is like a householder who brings out of his treasure what is new and what is old.” And again blessed Paul, urging the same, says, “that through endurance and the encouragement of the Scriptures we might have hope.” And he himself did this more than anyone, schooled in the ancestral law at the feet of Gamaliel, so that afterward too he would naturally attend to reading; for one who urges this on others would first have urged it on himself. You see him, at any rate, constantly using the testimonies of the prophets and looking closely into what is in them. Then does Paul attend to reading (for one gains no small benefit from the Scriptures), while we are slack and listen carelessly? What punishment would we not deserve? “So that your progress,” he says, “may be evident to all.” Do you see that he wanted him to become great and admirable in this too? That is why he spoke so, showing that Timothy still needed it. What does “that your progress may be evident to all” mean? Not in life only, he says, but also in the word of teaching.\n\n“[Do not rebuke an older man].” Does he now mean the rank of presbyter? I do not think so, but any elderly man. What then if he needs correction? Do not rebuke him, he says, but treat him as you would a father. “Older women as mothers, younger men as brothers, younger women as sisters, in all purity.” The very nature of the thing, I mean being reproved, is burdensome, and especially when it happens to an old man; and if it comes from a young man too, the forwardness is threefold. So he softens it by the manner and the gentleness. It is possible to reprove without giving offense, if one is willing to practice it; it needs much wisdom, but it is possible. “Younger men as brothers,” he says. Why did he give this advice here too? Hinting again at the boldness that belongs to that age. Here too, then, the thing must be softened by gentleness. “Younger women,” he says, “as sisters,” and he added, “in all purity.” Do not speak to me only of the sin of intercourse, he says; give no occasion even for suspicion. Since conversations with younger women hardly escape suspicion, and yet the bishop must hold them, he adds “in all purity,” showing that he ought to hold his conversations with them in all purity. What do you say, tell me? Do you give these commands to Timothy? Yes, he says; through him I speak to the whole world. And if he gives these commands to Timothy, let each of the rest consider what he ought to be, giving neither suspicion nor the shadow of a pretext to those who wish to slander.\n\n“Honor widows who are truly widows.” Why does he say nothing about virginity, and not say “Honor virgins”? Because, it seems to me, either there were none yet at that time, or they had fallen away. “For some,” he says, “have already turned aside after Satan.” “Honor widows who are truly widows,” he says. So it is possible to have no husband and yet not be a widow. Just as what makes a virgin a virgin is not merely not having had intercourse in marriage, but many other things are needed too, blamelessness and constant devotion, so what makes a widow is not simply being bereft of a husband, but patient endurance with self-control and withdrawal from everything. He urges that such widows be honored, and rightly; for, being left alone, they need much honor. They have no husbands to protect them; and widowhood is thought shameful and ill-omened by most people. That is why he wants the widow to enjoy much honor from the priest; and not only for this reason, but because she is worthy of it.\n\n“But if a widow has children or grandchildren, let them first learn to show piety toward their own household and to make some return to their parents.” See Paul’s good sense, how often he exhorts on the basis of human reasoning. For he did not set down here anything great and lofty, but what a good conscience requires: “and to make some return,” he says, “to their parents.” How? For their upbringing, their nurture. That is: you enjoyed much care; they have departed; you could not repay them, for you did not beget them or bring them up; repay in their descendants, pay the debt through the children. “Let them first learn,” he says, “to show piety toward their own household.” Here he means doing good, in a simpler sense. Then, to raise it higher, he added, “For this is acceptable before God.” Since he had said, “those who are truly widows,” he says who is truly a widow: “She who is truly a widow and left alone has set her hope on God and continues in supplications and prayers night and day; but she who is self-indulgent is dead while she lives.” If any woman, even while in widowhood, has not taken up a worldly life, she is truly a widow; she who hopes in God as she ought, who gives herself to supplication and perseveres night and day, she is a widow. Not that the one who has children is not a widow, for he admires her too, the one who brings up her children as she ought; but he means the one who has no children, that is, who is left alone. Then he comforts her for having no children, saying that this above all is being a widow, when she is deprived not only of the comfort of a husband but also of that of children; for she has God instead of all. She is not inferior for lacking children; what she lacks through the absence of children she makes up through the comfort of God. What he says is this: Do not grieve when you hear that one must bring up children, as though your rank were lessened because you have none; you are truly a widow.\n\n“But she who is self-indulgent.” Since many who have children choose widowhood not to cut off the occasions of worldly living, but rather to kindle them, so as to do everything with greater independence and give themselves over more to worldly desires, he says, “But she who is self-indulgent is dead while she lives.” What do you say? Is a widow not to live in self-indulgence? No, he says. If, then, even when age and nature are weak, self-indulgence is not necessary, but procures death, eternal death, what would men who live in self-indulgence say? Rightly does he say, “she who is self-indulgent is dead while she lives.” So that you may learn this, let us see what is the work of the living and what of the dead, and where we shall place her. The living do the works of life, of the life to come, the true life. What belongs to the life to come, with which we ought to be occupied all our time? Hear Christ saying: “Come, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink.” The living do not differ from the dead in this alone, in seeing the sun and breathing the air; that is not what we mean, but in doing some good; for if this is absent, they will be no better than the dead. And so that you may learn this, hear how it is possible to live even having died: “God,” he says, “is not the God of the dead, but of the living.” But this, someone says, is again a riddle. Then let us solve both. A person is dead while living when he lives in self-indulgence. How? He lives for the belly alone, and not at all with the other senses: he does not see what he ought to see, does not hear what he ought to hear, does not say what he ought to say, does not do the works of the living. Just as one stretched out on a bed with his eyes closed and sealed perceives nothing that exists, so too this man; or rather not so, but much worse. For that one is equally without perception of good things and of evil; but this man perceives only those, the evil things, while toward the good he is as motionless as the one lying there. So he too is dead. Nothing of the life to come moves him; but drunkenness takes him into its bosom as into a dark and gloomy pit, a cave full of much uncleanness, and makes him spend all his time in darkness, like the dead. When he spends all his time partly at breakfast and partly drunk, is he not in darkness? Is he not dead? And even at dawn, when he seems sober, he does not have a clean sobriety, because the evening’s wine has not yet been emptied out and drained away, and he is strongly gripped by desire for the next, and spends the afternoon and midday in revels, the whole night in deep sleep, and most of the morning too. Shall we count this man, tell me, among the living?\n\nWhat could one say of the great storm that luxury pours into the soul and into the body? Just as continual and unbroken cloud never lets a sunbeam shine through, so the vapors of luxury and wine seize the brain as if it were a crag, set a dense cloud there, and never let reason stretch itself out, holding the drunkard in deep darkness. How great do you think the storm within must be for the one who does these things? When a torrent has burst … and the water has leaped over the thresholds of the workshops, we see the inhabitants using buckets and sponges and devising many other things to bail it out, so that it may not rot the foundations and make all the furnishings useless; so too the soul, when it is flooded by much luxury: the thoughts within are in turmoil, and, no longer able to empty what has already gathered, since more comes in again, a great storm arises. Do not look at the cheerful, grinning face, but examine what is within, and you will see it full of much gloom; and if it were possible to draw out the soul and set it before the eyes of the body, you would see its wretchedness. For the more the body is fattened and thickened, the more the soul is emaciated and weakened; and the more the one is pampered, the more the other is buried. Just as with the pupil of the eye, if the coats lying over it are thick, it cannot send out its power of sight and gaze steadily, since its beam is beaten back by the thickness, and darkness often results, so too the body, when it is constantly fattened, is naturally wrapped in much thickness. [But the dead, you say, rot and decay,] and much discharge flows from them. So too one can see in the self-indulgent woman the flux, the phlegm, …; what is shameful to say I pass over. So great is the tyranny of luxury that it makes them endure what we cannot bear even to speak of. Do you still ask, then, how the whole body runs to waste on every side? But she eats and drinks? This is no proof of human life, since the irrational animals too eat and drink. When the soul lies dead, what is the use of eating and drinking? Just as, when a body lies dead, a beautiful garment thrown over it does no good, so a beautiful body wrapped around a dead soul profits nothing. When her talk is always about cooks, table-setters, and bakers, and never about anything godly, is she not dead?\n\nLet us see what a human being is. Those outside say: a rational, mortal animal, receptive of mind and knowledge. But let us not take our definition from them. From where, then? From the divine Scripture. Where, then, has Scripture set out a definition of man? Hear it saying: “There was a man righteous, true, God-fearing, keeping away from every evil thing.” This is a man. And again another says: “A man is a great thing, and a merciful man is precious.” Those who are not such, even if they share in mind, even if they are ten thousand times receptive of knowledge, Scripture does not call men, but dogs, horses, vipers, snakes, foxes, wolves, and anything more dishonorable than these beasts. If this is a man, the self-indulgent person is not a man. How could he be, when he cares for none of these things? Self-indulgence and sobriety cannot come together; each destroys the other. Even those outside say: “A fat belly does not beget a subtle mind.” Scripture also calls men soulless: “My Spirit shall not remain in these men, because they are flesh.” Yet they had a soul; but since they carried it about dead, he called them flesh. Just as we say of virtuous people, even though they have a body, “He is wholly soul, wholly spirit,” so of those who are not such we say the opposite. So Paul too said, “You are not in the flesh,” since they did not do the works of the flesh. So the self-indulgent are not in the soul, nor in the spirit. “But she who is self-indulgent.” … you women who spend all your time in revels and drinking, who overlook the poor as they waste away and die of hunger, while you are continually dying of luxury. You cause two deaths, that of the afflicted and your own, both from excess. If you mixed your surfeit with their want, you would produce two lives. Why do you burst your belly with surfeit? Why waste away the poor man’s with want? The one you fatten beyond measure; the other you dry up beyond measure.\n\nConsider what becomes of food, where it goes and what it turns into. Do you not find it unpleasant even to hear? Why then are you so eager to store up more of it? The excess of luxury is nothing but an increase of dung. Nature has its measures, and what goes beyond them no longer becomes nourishment but ruin and …. That is why it is called nourishment (trophē): not that we may destroy the body, but that we may nourish it. That is why, I think, food is also excreted in this way, so that we may not be lovers of luxury. If this were not so, if food did not turn into what is useless and did not harm the body, we would not stop devouring one another. If the belly took in as much as we wished, digested it all, and passed it on to the body, you would see countless wars and battles. For if even now, when part is excreted as dung and part becomes useless and spurious blood and phlegm, we are nevertheless given up to luxury, and often consume whole estates at a single table, what would we not have done if this were not the end of luxury? The more we live in luxury, the more we fill ourselves with foulness, like wineskins, … so as to offend even the brains of those outside: gloomy vapors rise from every part of the body as it rots within. If those outside find this so offensive, what do you think the brain within suffers, constantly struck by these vapors? What of the channels of the blood, boiling and blocked? What of those reservoirs, the liver and the spleen? What of the very sewers of the dung? And the grievous thing is that we take care of the sewers of dung in the city, so that they may not be blocked and send the dung back up, and we do everything for this, clearing them with poles and dragging them with mattocks; but the sewers of our own belly we do not clean out; we block and pack them; and when the dung rises upward, where the king himself is seated, I mean the brain, we take no care. That is why we do everything not as people who have a well-ordered king, but as an unclean dog. That is why God set those members far off, so that the brain might receive no harm from them. But we do not allow it; we ruin everything by excess.\n\nWhat might one say of the other evils? Block the channels of the sewers, and you will see a plague born at once. Then if the stench that strikes from outside produces a plague, does not that within, blocked on every side by the closeness of the body and having nowhere to be dispersed, produce countless diseases in body and soul? And the terrible thing is that many complain against God, saying, What is this? He has decreed that we carry dung about; and they themselves increase the dung. God decreed it for this reason, so that even so he might free them from luxury, so that even so he might persuade them not to be nailed to worldly things. But you will not stop living in luxury even so; as far as the throat, as far as the time at table (or rather, the pleasure does not last even that long), you persist in luxury. Does not the pleasure run past the tongue and the throat at once, and is it not extinguished? The sensation is in the tasting; after that there is none, but much discomfort, the stomach either not digesting or doing so with great difficulty. Rightly, then, did he say, “she who is self-indulgent is dead while she lives.” There is nothing good to hear or say of the self-indulgent soul: it is full of rashness, flattery, ignorance, anger, and irritability, full of all evils and empty of the opposite goods.\n\nThat is why he says, “Command these things too, so that they may be above reproach.” Do you see that the matter is one of legislation? He does not leave it to choice: command them, he says, not to live in luxury, as though it were an acknowledged evil, as though it were neither possible nor permitted for one who lives in luxury to partake of the mysteries. “Command these things too, so that they may be above reproach,” he says. Do you see that the thing is reckoned among sins? For what lies in one’s choice, even if one does not do it, does not prevent one from being above reproach. Let us, then, obey Paul and command too that self-indulgent widows be kept off the list of widows. If a soldier who gives himself to baths, theaters, and business is judged a deserter, much more so widows. Let us not seek ease here, so that we may find it there; let us not live in luxury here, so that there we may enjoy the true luxury, the true delight, which brings forth no evil and holds countless good things; may we all obtain them, in Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 12.4 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/12-4)."},"chrysostom-hom-1-timotheum/14.1":{"o":"Εἰ δέ τις τῶν ἰδίων, καὶ μάλιστα τῶν οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται, καὶ ἔστιν ἀπίστου \"χείρων. α΄. Πολλοὶ νομίζουσιν ἀρχεῖν ἑαυτοῖς πρὸς σωτηρίαν τὴν οἰκείαν ἀρετήν “ χἂν τὰ χατὰ τὸν ἑαυτῶν βίον χαλῶς διάθωνται, μηδὲν αὐτοὶς ἔτι λείπειν πρὸς σωτηρίαν [620] ἡγοῦνται. Οὐ μὴν ὀρθῶς οἴονται. Καὶ τοῦτο δείχνυσι μὲν καὶ ὁ τὸ τάλαντον χατορύξας τὸ ἕν\" οὐ γὰρ δὴ μειώσας αὐτὸ προσήνεγχεν, ἀλλ᾽ ὁλόχληρον, καὶ τοιοῦτον, οἷον ὁ παραχαταθέμενος ἔδωχεν. Δείχνυσι δὲ καὶ ἐνταῦθα ὁ μαχάριος Παῦλος οὕτω λέγων Εἰ δέ τις τῶν ἰδίων οὐ προνοεῖ. Πρόνοιαν πᾶσαν λέγει, τὴν κατὰ ψυχὴν, τὴν χατὰ σῶμα\" ἐπεὶ καὶ αὕτη πρόνοιά ἐστιν. Ὁ δὲ τῶν ἰδίων, καὶ μάλιστα τῶν οἰχείων, τουτέστι, τῶν πρὸς γένος διαφερόντων μὴ προνοῶν, ἀπίστου, φησὶν, ἐστὶ χείρων. Ὃ λέγει καὶ Ἡσαΐας ὁ τῶν προφητῶν χορυφαῖος \" Τοὺς οἰκείους τοῦ σπέρματός σου οὐχ ὑπερόψει. Ἐὶ γάρ τις τοὺς γένει προσήχοντας καὶ ἠνωμένους ὑπὸ ἀγχιστείας περιίδοι, πῶς ἔσται περὶ τοὺς ἄλλους φιλόστοργος; οὐχὶ κενοδοξίαν τὸ πρᾶγμα πάντες ἐροῦσιν, ὅταν τοὺς ἀλλοτρίους εὖ ποιῶν, τῶν αὑτοῦ χαταφρονῇ καὶ μὴ φείδηται; τί δὲ, ὅταν ἄλλους χατηχῶν, πούτους ἐν πλάνῃ περιορᾷ, καίτοι πλείονα ἔχων εὖὐχολίαν καὶ μεῖζον δικαίωμα ἐν τῷ εὖ ποιεῖν; Σφόδρα Ὑε᾽ οὗ γὰρ ἐροῦσι, Φιλόστοργοι οἱ Χριστιανοὶ οἱ τοὺς ἑαυτῶν περιορῶντες; Καὶ ἔστι, φησὶν, ἀπίστου χείρων. Διὰ τί; Ὅτι ἐκεῖνος, εἰ καὶ μὴ τοὺς ἀλλο- «ρίους, τοὺς γοῦν ἐγγὺς οὐ περιορᾷ. Ὃ δὲ λέγει, τοῦτό ἐστι\" Καὶ τὸν τοῦ Θεοῦ νόμον, καὶ τὸν τῆς φύσεως ἀδιχεῖ ὁ τῶν ἰδίων χαταμελῶν. Εἰ δὲ ὁ μὴ προνοῶν τῶν οἰχείων τὴν πίστιν ἤρνηται, καὶ ἀπίστου χείρων ἐστὶν, ὁ καὶ ἀδιχῶν τοὺς οἰχείους, ποῦ πετάξεται : μετὰ τίνος στήσεται; Πῶς δὲ τὴν πίστιν Ὦρνηται; Θεὸν, φησὶν, ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ὄργοις ἀρνοῦνται. Τί δὲ ἐπέταξεν ὁ πιστευθεὶς Θεός; Τοὺς οἰχείους τοῦ σπέρματος μὴ ὑπερορᾷν. Πῶς δὲ πιστεύει ἀρνησίθεος ὁ τοιοῦτος γεγονώς; Ἐννοήσωμεν ὅσοι χρημάτων φειδόμενοι τῶν οἰχείων χαταφρονοῦμεν. ὁ Θεὸς διὰ τοῦτο καὶ τὴν ἀπὸ τῆς συγγενείας ἐπενόησεν ἕνωσιν, ἵνα πολλὰς ἔχωμεν ὑποθέσεις τοῦ ἀλλήλους εὖ ποιεῖν. Ὅταν τοίνυν, ὅπερ ὁ ἄπιστος ποιεῖ, σὺ μὴ ποιῇς, οὐχὶ ἤρνησαι τὴν πίστιν; “Ἄρα οὐ τοῦτο πίστεως, τὸ ὁμολογίᾳ μόνον πιστεύειν, ἀλλὰ καὶ τὸ ἔργα ἐπιδείχνυσθαι ἄξια. Καὶ χαθ᾽ ἔχαστον ἔστι πιστεύειν, καὶ μὴ πιστεύειν. Ἐπειδὴ γὰρ περὶ τρυφῆς διελέχθη καὶ σπατάλης, Οὐ κατὰ τοῦτο μόνον, φησὶν, ἀπόλωλε, χαθὸ τρυφᾷ. ἀλλ᾽ ὅτι καὶ «οὺς οἰχείους ἀναγχάζεται περιορᾷν. Εἰχότως τοῦτό φησιν\" ἡ γὰρ τῇ γαστρὶ ζῶσα, καὶ χατὰ τοῦτο ἀπὅλωλε, τὴν πίστιν ἀρνουμένη. Πῶς δέ ἐστιν ἀπίστου χείρων; Ὅτι οὐχ ἴσον τὸν οἰχεῖον περιορᾷν, καὶ τὸν πόῤῥω\" πῶς γάρ; ἀλλὰ μεῖζον ἐνταῦθα τὸ ἔγχλημα, πὸν γνώριμον ἣ τὸν ἀγνῶτα, τὸν φίλον' ἣ τὸν οὐ φίλον περιορᾷν. Χήρα κατα.λεγέσθω μὴ ἔλαττον ἑτῶν ἑξήκοντα, γεγονυῖα ἑνὸς ἀνδρὸς γυνὴ, ἐν ἔργοις καλοῖς μαρτυρουμένη. Εἶπε, Μαγθανγέτωσαν πρῶτον τὸν τοῖς προγόνοις\" εἶπεν, Ἧ σπαταλῶσα ζῶσα τέθνγηχεν\" εἶπεν, ὅτι Τῶν οἰχείων δἰ μὴ «προνοεῖ, ἀπίστου χείρων ἐστίν\" εἶπεν ἅπερ μὴ ἔχουσα ἀνἀξιός ἐστι τοῦ χαταλόγου τῶν ᾿'χηρῶν \" λέγει ἐνταῦθα τί δεῖ ἔχειν λοιπόν. Τί οὖν; ἀπὸ τῶν χρόνων αὐτὴν [626] ἐγκρινοῦμεν; καὶ ποῖον τοῦτο κατόρθωμα; οὗ Ὑὰρ αὑτῆς ἐστι τὸ ἐξέχοντα γεγονέναι ἐτῶν. Οὐχ ἀπὸ τῆς ἡλιχίας, φησὶ, μόνον, ὡς ἂν εἰ καὶ ἐκείνην παρέλθοι τὴν ἡλικίαν, φησὶ, μὴ ἔχουσα τὰ ἔργα, μηδὲ τότε χαταλεγέσθω. Τί δήποτε δὲ ὑπὲρ τῆς ἡλι-κίας ἀχριθολογεῖται, τὴν αἰτίαν ὕστερον τίθησιν, οὐ: παρ᾽ ἑαυτοῦ, ἀλλὰ παρ᾽ αὐτῶν εἰσενηνεγμένην τῶν χηρῶν. Τέως δὲ τῶν ἑξῆς ἀχούσωμεν\" Ἐν ἔργοις, φησὶ, χαιϊοῖς μαρτυρουμένη. Ποίοις ἔργοις - Εἰ ἐτεχνοτρόφησεν. Οὐ μικρὸν ὄντως τὸ ἔργον τοῦτο, τὸ παιδοτροφεῖν. Τὸ παιδοτροφεῖν δὲ οὐ τοῦτό ἐστιν ἀπλῶς τὸ τρέφειν μόνον τοὺς παῖδας, ἀλλὰ καὶ τὸ. τρέφειν ὡς δεῖ, καθάπερ ἄνον φησίν \" 'Εὰν ἐπιμείγωσι τῇ πίστει καὶ τῇ ἀγάπῃ καὶ τῷ ἁγιασμῷ. Ὁρᾷς πῶς πανταχοῦ τῶν οἰχείων τὰς εὐεργεσίας τῶν ἀλλοτρίων προτίθησι; Πρῶτον γάρ φησιν, Εἰ ἐτδ-χκνοτρόφησε, καὶ τότε, Εἰ ἐξενοδόχησεν,, εἰ ἁγίων. πόδας ἔνιψεν, δἰ θλιδομένοις ἐπήρκεσεν, εἰ πανεὶ ἔργῳ ἀγαθῷ ἐπηκοιλούθησα. Τί οὖν, ἂν πένης ἧ; Οὐδὲ οὕτω τοῦ παιδοτροφεῖν, οὐδὲ τοῦ ξενοδοχεῖν, οὐδὲ τοῦ θλιδομένοις ἐπαρκεῖν ἀπεστέρηται. Οὐχ χἂν πένης ἧ, οἰχίαν ἔχει \" οὐ γὰρ δὴ αἴθριος μένει. Εἰ ἁγίων πόδας, φησὶν, ἔγιψεν. Οὐχ ἔστι τοῦτο δαπάνη-. Εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. Οἷονα ἐπίταγμα λέγει ἐνταῦθα; Τὴν σωματιχὴν ὑπηρεσίαν εἰσφέρειν προτρέπεται\" πρὸὺς γὰρ θεραπείαν μάλιστα ἐπιτηδείως ἔχουσιν αἱ γυναῖχες, κλίνην","t":"“But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” 1. Many think that their own virtue suffices them for salvation, and if they order their own life well, they think that nothing more is lacking to them for salvation. But they do not think rightly. This is shown by the man who buried the one talent; for he did not bring it back diminished, but whole, just as the one who entrusted it had given it. And blessed Paul shows it here too, saying: “But if anyone does not provide for his own.” He means every kind of provision, for the soul and for the body, since this too is provision. He who does not provide for his own, and especially for those of his household, that is, those related by kinship, is, he says, worse than an unbeliever. Isaiah too, the chief of the prophets, says this: “You shall not overlook those of your own seed.” For if someone neglects those who are his by birth and united to him by close kinship, how will he be affectionate toward others? Will not everyone call it vainglory, when he does good to strangers but despises and does not spare his own? And what when he instructs others but overlooks these in error, although he has greater ease and a greater right in doing them good? Assuredly; for will they not say, “Affectionate indeed are the Christians who overlook their own!” “And he is worse,” he says, “than an unbeliever.” Why? Because that man, even if he overlooks strangers, does not overlook those near him. What he means is this: one who neglects his own wrongs both the law of God and the law of nature. And if one who does not provide for his own has denied the faith and is worse than an unbeliever, where will one be ranked who even wrongs his own, with whom will he stand? And how has he denied the faith? “They profess,” he says, “to know God, but deny him by their works.” And what did the God in whom they believed command? Not to overlook those of one's own seed. How does such a man believe, who has become a denier of God? Let us consider how many of us, sparing our money, despise our own. God devised the union of kinship for this reason, that we might have many occasions of doing one another good. When, then, you do not do what even the unbeliever does, have you not denied the faith? So faith is not only believing by confession, but also displaying works worthy of it; and in each matter it is possible to believe and not to believe. For since he had spoken of luxury and self-indulgence, he says: she has perished not only in this, that she lives in luxury, but because she is also compelled to overlook her own. He rightly says this; for she who lives for her belly has perished in this too, by denying the faith. And how is she worse than an unbeliever? Because it is not the same to overlook one's own and one who is far off; how could it be? The charge is greater here, to overlook an acquaintance rather than a stranger, a friend rather than one who is not a friend. “Let a widow be enrolled not less than sixty years old, having been the wife of one husband, well attested for good works.” He said, “Let them learn first to repay their parents”; he said, “She who lives in self-indulgence is dead while she lives”; he said, “If anyone does not provide for his own, he is worse than an unbeliever”; he said the things without which she is unworthy of the roll of widows; here he says what she must have besides. What then? Shall we admit her on account of her years? And what achievement is that? For it is not her doing that she has reached sixty years. Not from age alone, he says; for even if she passes that age but does not have the works, not even then let her be enrolled. Why he is so exact about the age he gives the reason later, brought forward not from himself but from the widows themselves. Meanwhile let us hear what follows: “Well attested,” he says, “for good works.” What works? “If she has brought up children.” Truly this is no small work, bringing up children. And bringing up children is not simply feeding the children but bringing them up as one ought, as he said above: “If they continue in faith and love and holiness.” Do you see how everywhere he puts kindness to one's own before kindness to strangers? For first he says, “If she has brought up children,” and then, “If she has shown hospitality, if she has washed the feet of the saints, if she has relieved the afflicted, if she has devoted herself to every good work.” What then, if she is poor? Not even so is she deprived of bringing up children, or of showing hospitality, or of relieving the afflicted. Even if she is poor, she has a house; she does not live in the open air. “If she has washed the feet of the saints,” he says. This is no expense. “If she has devoted herself to every good work.” What kind of command does he give here? He urges her to contribute bodily service; for women are especially suited to tending the sick, the bed …","f":"Chrysostom, <i>Hom. 1 Tim.</i> 14.1 (PG 62:569; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/14-1)."},"chrysostom-hom-1-timotheum/14.2":{"o":"Βαβαὶ, πόσην ἀχρίδειαν ἀπαιτεῖ παρὰ τῆς χήρας!. ὅσην σχεδὸν καὶ παρ᾽ αὐτοῦ τοῦ τὴν ἐπισχοπὴν ἔχον» ὅδ) 0 “ος. Τὸ γὰρ, Εὶ παγεὶ ἔργῳ ἀγαθῷ ἑπηχοιούθησε, τοῦτο δηλοῦντός ἐστιν, ὅτι εἰ καὶ μὴ αὐτὴ αὐτὸ ἐργάσασθαι ἠδυνήθη, ἀλλ' ὅμως ἐχοινώνησεν, Τὴν σπατάλην ἐχχόπτων, προνοητιχὴν αὐτὴν εἶναι ρεῖν. Τοιαύτη ἦν ἡ Ἄννα. Ὅρα πόσην ἀπαιτεῖ τὴν ἀχρίδειαν παρὰ τῆς χήρας, ὅσην οὐδὲ παρὰ τῶν παρθένων \" καὶ μὴν καὶ ἐχείνας πολλὴν ἀπήτησε τὴν ἀχρίδειαν, καὶ ἄχραν τὴν ἀρετήν. Τὸ γὰρ εἰπεῖν, στως, ἐν χεφαλαίῳ πὼς περιλαμδάνει τὴν ἀρετὴν ἅπασαν. ὍὉρᾷ; ὅτι οὐ τὸ μὴ δευτέροις ὁμιλῆσαι γάμοις ἀρχεῖ δεῖξαι τὴν χήραν, ἀλλ᾽ ἑτέρων δεῖ πολλῶν; Διὰ τί γὰρ, εἰπέ μοι, δευτέροις οὐχ ὁμιλῆσαι γάμοις προτρέπει; ρα χατέγνω τοῦ πράγματος; Οὐδαμῶς \" τοῦτο γὰρ αἱρετιχῶν ἀλλ᾽ ἀπσχολῇσθαι βουλόμενος λοιπὸν αὐτὴν ἐν τοῖς πνευματιχοῖς, καὶ πρὸς τὴν ἀρετὴν μετατάξασθαι \" οὗ γὰρ ἀκαθαρσίας, ἀλλὰ ἀσχολίας ὁ γάμος \" ἐπεὶ καὶ ὅταν λέγῃ, Ἵνα σχοιάσωσιν, οὐ λέγει, Ἵνα καθαρθῶσι. Πολλῆς γὰρ ἀσχολίας ὄντως ὁ γάμος αἴτιος. Εἰ τοίγυν διὰ τοῦτο μὴ γαμῇ, ἵνα σχολάξῃς τῷ φόδῳ τοῦ Θεοῦ, μὴ σχολάζεις δὲ, οὐδέν σοι τοῦ πράγματος ὄφελος, ἵνα τὴν θεραπείαν πᾶσαν περὶ ξένους, περὶ ἁγίους ἐπιδείχνυσαι. \"Ὅταν οὖν ταῦτα μὴ ποιῇς, ὡς ποῦ πράγματος χαταγνοῦσα [6327] μᾶλλον ἀπέσχου τοῦ γάμου. Οὕτω καὶ ἡ παρθένος; ἡ μὴ μετὰ ἀχριδείας ἑσταυρωμένη, τῷ τοῦ γάμου χατεγνωκέναι ὡς μιαροῦ καὶ ἀκαθάρτου, τοῦτον παρῃτήσατο. Ὁρᾷς ὅτ: ξενοδοχίαν λέγει, οὐ τὴν ἀπλὼς φιλοφροσύνην, ἀλλὰ τὴν μετὰ σπουδῆς, τὴν μετὰ προαιρέσεως ἱλαρᾶς, τὴν μετὰ προθυμίας, τὴν οὕτω τὸ πρᾶγμα μετ- :οὔσαν, ὡς αὐτὸν δεχομένην τὸν Χριστόν; Οὐ γὰρ δὴ «καῖς θεραπαινίσι βούλεται τὴν εἰς τούτους θεραπείαν ἐπιτάττεσθαι, ἀλλ᾽ αὐτὰς δι᾽ ἑαυτῶν ταῦτα ποιεῖν\" Εἰ γὰρ ἐγὼ, φησὶν, ἔγιψα τοὺς πόδας ὑμῶν ὁ διδάσκαλος, πολλῷ μᾶ.λ1ον ὑμεῖς ὀφείλετε τοῦτο ποιεῖν ἀλλήλοις. Κἂν γὰρ μυριάχις ἧ τις πλουτοῦσα, χἂν ἐν περιφανείᾳ τινὶ μεγίστῃ τυγχάνῃ οὖσα, καὶ ἐπὶ εὐγενείᾳ προγόνων μέγα φρονῇ, οὐκ ἔστι τησοῦτον τὸ μέσον, ὅσον τοῦ θεοῦ καὶ τῶν μαθητῶν. Εἰ ὡς τὸν Χριστὸν δέχῃ, μηδὲν ἐπαισχυνθῇς, μᾶλλον δὲ καὶ σεμνύνονυ ἐπὶ τῷ πράγματι\" εἰ δὲ μὴ ὡς τὸν Χριστὸν δέχῃ, μηδὲ δέξῃ, 0 δεχόμδγος, φησὶν, ὑμᾶς, ἐμὲ δέχεται. \"Ἐὰν μὴ οὕτω δέχῃ, οὐδὲ μισθὸν ἔχεις. ᾿Ανθρώπους παριόντας ὁδίτας, ὡς ἐνόμιζεν, ὁ ᾿Αθραὰμ ἐδέχετο, καὶ οὐ πάντα τοῖς οἰχέταις ὁπέτρεπεν ἐξευτρεπίζειν τὰ πρὸς ὑποδοχὴν, ἀλλὰ τὸ πλέον τῇς διακονίας καὶ αὐτὸς δι᾽ ἑαυτοῦ ἔπραττε, καὶ τῇ γυναιχὶ οχτὼ ἔχων οἰχογενεῖς, ὧν εἰχὸς καὶ θεραπαινίδας εἷναι “ ἀλλ' αὐτὸς ἐδούλετο τὸν μισθὸν ἔχειν μετὰ τῆς γαμετῆς, οὐ τῆς δαπάνης μόνης, ἀλλὰ καὶ τῆς διακονίας. Οὕτω δεῖ φιλοξενίαν ἐπιδείχνυσθαι, δι᾽ ἑαυτῶν πάντα πράττοντας, ἵν᾽ ἡμεῖς ἀγιαζώμεθα, ἵν᾽ αἱ χεῖρες αἱ ἡμέτεραι εὐλογῶνται. Κἂν πένησι διδῷς, μὴ ἀπαξιώσῃς διὰ σεαυτοῦ δοῦναι \" οὐ γὰρ τῷ πένητι δίδως, ἀλλὰ τῷ Χριστῷ. Τίς δὲ οὕτως ἄθλιος, ὡς ἀπαξιοῦν αὐτὸν τὴν χεῖρα ὀρέγειν τῷ Χριστῷ; Τοῦτο φιλοξενία, τοῦτο ὄντως διὰ τὸν Θεόν ἐστι ποιῆσαι, Ἂν δὲ μετὰ τύφου ἑπιτάττῃ;, χἂν τῶν πρωτείων χελεύῃς ἀπολαύειν, οὐχ ἔστι φιλοξενία τὸ τοιοῦτον, οὐδὲ διὰ τὸν Θεόν ἐστι. Πολλῆς ὁ ξένος δεῖται τῆς θεραπείας, πολλῆς τῆς παραχλήσεως \" ἀγαπητὸν γὰρ καὶ ὑετὰ τοσχῦτα τὸ μὴ ἐρυθριᾷν. Ἐπειδὴ τὸ πρᾶγμα διὰ φύσιν ἔχει τοιαύτην, ὥστε τὸν εὖ παθόντα αἰσχύνεσθαι, τῇ ὑπερθολῇ τῆς θεραπείας τὰ τῆς αἰσχύνης χρὴ περιαιρεῖν, καὶ δειχνύναι καὶ ῥήμασι καὶ πράγμασιν, ὅτι οὐκ εὖ ποιεῖ ὁ εὖ ποιῶν, ἀλλ᾽ εὖ πάσχει αὐτὸς καὶ εὐεργετεῖται μᾶλλον ἣ «εὐεργετεῖ. Οὕτω πλεονάζεται τὸ γινόμενον ἀπὸ τῆς προαιρέσεως, “Ὥσπερ γὰρ ὁ ἡγούμενος ζημιοῦσθαι, πάντα ἀπώλεσεν, καὶ ὁ ἡγούμενος εὖ ποιεῖν πάντα ἀπώλεσεν \" οὖτως ὁ ἠγούμενος εὖ πάσχειν, πλέον ἔλαδεν \" Ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός. Ὥστε χάριν ὀφείλεις μᾶλλον τῷ πένητ: τοῦ λαθεῖν. Εἰ μὴ γὰρ πένητες ἧσαν, οὐχ ἂν τὸ πολὺ τῶν ἁμαρτημάτων ὑπετέμου \" ἰατροὶ τῶν τραυμάτων εἰσὶ τῶν σῶν\" φάρμαχά σοι παρέχουσι τὰς ἑαυτῶν χεῖρας. Οὐχ οὕτως ἰατρὸς χεῖρας ἐχτείνων, καὶ φάρμαχον ἐπιτιθεὶς τὴν ἰατρείαν παρέχει, ὡς πένης χεῖρα ἐχτείνων καὶ τὰ παρὰ σοῦ λαμδάνων, ἐχμαγεῖον τῶν σῶν ἐστι χαχῶν., Ἕδωκχας τὸ ἀργύριον, συνεξῆλθε καὶ τὰ ἀμαρτήματα. Τοιοῦτοι καὶ οἱ ἱερεῖς \" [628] Ἁμαρτίας, φησὶ, Ψ:ταοῦ μου φάγονται. \"Ὥστε μείζονα λαμδάνεις, ἣ δίδως, εὐεργετῇ μᾶλλον, ἣ εὐεργετεῖς\" Θεῷ δανείζεις, οὐχ ἀνθρώποις\" αὔξεις τὸν πλοῦτον, οὐ μειοῖς \" μειοῖς δὲ, ἐὰν μὴ ἐλαττώσῃς, ἐὰν μὴ δῷς. ΕἸ ἐξενοδόχησε, φησὶν, εἰ ἁγίων πόδας ἔνιψε. Ποίων δὴ τούτων; Τῶν θλιδομένων, οὐχ ἁπλῶς ἁγίων \" ἕνεστι γὰρ ἁγίους εἶναι, καὶ πολλῆς ἀπολαύειν θεραπεία: παρὰ πάντων. Μὴ τούτους δίωχε τοὺς ἐν ἀφθονίᾳ ὄντας, ἀλλὰ ποὺς ἐν θλίψει, τοὺς ἀγνῶτας, τοὺς οὗ παρὰ πολλῶν γνωριζομένους. Ὃς ἐποίησεν ἑνὶ, φησὶ, τούτων τῶν ἐλαχίστων, ἐμοὶ ἐποίησε.","t":"Wonderful! How much exactness he demands of the widow, almost as much as of the one who holds the office of bishop himself! For “if she has devoted herself to every good work” shows that, even if she could not do it herself, she nevertheless took part in it. Cutting away self-indulgence, he wishes her to be provident … Such was Anna. See how much exactness he demands of the widow, more than even of virgins; and yet of them too he demanded great exactness and the height of virtue. For in saying “… without distraction” he comprehends, as it were in summary, all virtue. Do you see that not having engaged in a second marriage does not suffice to show her a widow, but many other things are needed? For why, tell me, does he urge her not to engage in a second marriage? Did he condemn the thing? By no means; that belongs to heretics. But he wishes her thereafter to be occupied with spiritual things and to transfer herself to virtue. For marriage is a matter not of uncleanness but of occupation; since when he says, “that they may have leisure,” he does not say, “that they may be cleansed.” For marriage is truly the cause of much occupation. If, then, you do not marry for this reason, that you may have leisure for the fear of God, but you do not use the leisure, the thing is of no profit to you; namely, that you may show all your service toward strangers, toward the saints. When, then, you do not do these things, you have kept from marriage rather as one who condemns the thing. So too the virgin who is not crucified with exactness has declined marriage by condemning it as defiled and unclean. Do you see that he speaks of hospitality, not mere friendliness, but that done with zeal, with a cheerful will, with eagerness, that goes about the thing as receiving Christ himself? For he does not wish the service of these to be enjoined on maidservants, but that women do these things themselves; for “if I, the teacher,” he says, “have washed your feet, much more ought you to do this for one another.” For even if a woman is ten thousand times rich, even if she happens to be in some very great eminence and prides herself on the nobility of her ancestors, the distance is not so great as between God and the disciples. If you receive as receiving Christ, be in no way ashamed; rather be proud of the thing. But if you do not receive as receiving Christ, do not receive at all. “He who receives you,” he says, “receives me.” If you do not receive so, you have no reward either. Abraham received men passing by as wayfarers, as he thought, and did not leave everything to the servants to prepare for the reception; but he did the greater part of the service himself, and his wife too, though he had three hundred and eighteen born in his house, among whom it is likely there were also maidservants. But he wished to have the reward with his wife, not only for the expense but also for the service. So we must show hospitality, doing everything ourselves, that we may be sanctified, that our hands may be blessed. And if you give to the poor, do not disdain to give with your own hand; for you do not give to the poor man but to Christ. And who is so wretched as to disdain to stretch out his hand to Christ? This is hospitality; this is truly to do it for God's sake. But if you give orders with pride, even if you bid the guest enjoy the first places, such a thing is not hospitality, nor is it for God's sake. The stranger needs much attention, much encouragement; for it is something to be content with if even after so much he does not blush. Since the thing is of such a nature that the one who receives a kindness is ashamed, one must remove the shame by an excess of attention, and show by words and deeds that the one who does good does not do good but receives good himself, and is benefited rather than benefits. So what is done is multiplied by the will. For just as one who thinks he is suffering loss has lost everything, and one who thinks he is doing a kindness has lost everything, so one who thinks he is receiving a kindness has received more; “for God loves a cheerful giver.” So you owe thanks to the poor man rather than he to you for receiving. For if there were no poor, you would not cut away the greater part of your sins. They are physicians of your wounds; they offer you their own hands as medicines. A physician stretching out his hands and applying a remedy does not give healing as a poor man does, stretching out his hand and receiving what you give; he is a sponge that wipes away your evils. You gave the silver, and your sins went out with it. Such too are the priests: “They will eat the sins of my people,” he says. So you receive more than you give; you are benefited rather than benefiting; you lend to God, not to men; you increase your wealth, you do not diminish it; you diminish it if you do not lessen it, if you do not give. “If she has shown hospitality,” he says, “if she has washed the feet of the saints.” Of which saints? Of the afflicted, not simply of saints; for it is possible to be saints and enjoy much attention from all. Do not pursue those who are in abundance, but those in affliction, the unknown, those not known by many. “Whoever did it to one of the least of these,” he says, “did it to me.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 14.2 (PG 62:569; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/14-2)."},"chrysostom-hom-1-timotheum/14.3":{"o":"Μὴ δῷς τοῖς προεστῶσι τῆς Ἐχχλησίας διανεῖμαι\" σὺ διαχόνησον αὐτὴ, ἵνα μὴ τοῦ ἄναλίσχειν, ἀλλὰ καὶ τοῦ ὑπηρετῆσαι ἔχῃς τὸν μισθόν \" οἰχείαις χερσὶ δός \" σὺ σπεῖρον τὴν αὔλαχα. Οὐχ ἕνι ἄροτρον ἐνταῦθα πήξασθαι, οὐδὲ βοῦν ζεῦξαι, οὐδὲ καιρὸν ἀναμεῖναι, ταύτης τῆς περιεργασίας ἀπήλλαχται οὗτος ὁ σπόρος. Εἰς γὰρ τὸν οὐρανὸν σπείρεις, ἔνθα οὐ χρυμὰὸς, οὐδὲ χειμὼν, οὐχ ἄλλο οὐδέν \" εἰς ψυχὰς σπείρεις, ἔνθα οὐδεὶς τὸ βαλλόμενον αἴρει, ἀλλὰ χατέχεται δρῶς, καὶ μετὰ πολλῆς τῆς ἀχριδείας, καὶ μετὰ πολλῆς τῆς σπουδῆς. Σὺ σπεῖρον. Διὰ τί σαυτὸν ἀποστερεῖς τοῦ μισθοῦ; Μέγας μισθὸς τὸ δύνασθαι καὶ τὰ τῶν ἄλλων οἰχονομεῖν. Οὐ τοῦ δοῦναι μόνον μισθός ἔστιν, ἀλλὰ καὶ τοῦ καλῶς οἰχονομῇσαι τὰ διδόμενα. Διὰ τί μὴ σὺ λαμδάνεις τὸν μισθόν; ὅτι γὰρ καὶ τούτου ἐστὶ μισθὸς, ἄχουσον \" Κατέστησαν, φησὶν, οἱ ἀπόστολοι τοὺς περὶ Στέφανον εἰς τὴν τῶν χηρῶν διαχονίαν. Γενοῦ σὺ οἰχονόμος τῶν σαυτοῦ\" αὐτὴ σε χειροτονεῖ ἣ φιλανθρωπία, ὁ τοῦ Θεοῦ φόδυς. Τοῦτο καὶ χενοδοξίας ἀπήλλαχται, τοῦτο καὶ ψυχὰς ἀναπαύει, τοῦτο καὶ χεῖρας ἁγιάζει, τοῦτο καὶ φρόνημα χατασπᾷ, τοῦτο καὶ φιλοσοφίαν διδάσχε:, τοῦτο πρὸθυμότερον ἐργάζεται, τοῦτό σε τὰς εὐλογίας ποιεῖ λαδεῖν\" ἄπεισιν ἡ χεφαλή σου δεχομένη πάσας τὰς παρὰ τῶν χηρῶν εὐλογίας. Προθυμότερος γενοῦ ἐν «αἷς εὐχαῖς, περιεργάζου καὶ ἁγίους ἄνδρας, τοὺς ὄντως ἁγίους, τοὺς ἐν ταῖς ἐρημίαις καθημένους, τοὺς οὐ δυναμένους ἐπαιτεῖν, τοὺς προσανέχοντας τῷ Θεῷ\" βάδιζε μαχρὰν ὁδὸν, δίδου διὰ σαυτοῦ \" πολλὰ γὰρ ἔστι δι᾽ ἑαυτοῦ ὠφελῆσαι, ἐὰν δῷς. Ὁρᾷς σχηνὴν, καὶ χαταγώγιον; ὁρᾷς ἐρημίαν; ὁοᾷς μόνωσιν; λάχις ἀπελθὼν δοῦναι χρήματα, ἔδωχας τὴν ψυχὴν τος ἐχεΐνου, συνεξενίτευσας τῷ κόσμῳ. Μέγα πρᾶγμα. καὶ πένητας ὁρᾷν. ᾿Αγαθὸν, φησὶν, εἰσε θεῖν εἰς οἱ: κοι ΠοΡρίταΠΠ Δ! εἰ δα ἢ ἃς. τοῦ !ϑ βιπηυ χα Τα δά αὐ ὶ Ἰο)απίυπι, υδὲ απ ουθαιίο, εν] ραγα δι οπριία ἃ πίάογβ, ἃ βϑηξυΐπα, ἃ ἰυγθῖδ, ἃ ἰυπι! τυ, ἃ εἰι. ΝΙΝ [δ] ϑἰ πα}! : βοὰ ἐς (Ρεαί. ἀδ. 10. εἰ 23.; οἱ τυγβυθ, Νον (μπεῦο α πκίαν πένθους, ἢ εἰς οἷχ.αἂν γέλωτος. Ἐντεῦθεν ἡ φυχὴ φλεγμαίνει. ν μὲν γὰρ ἔχῃς ὁμοίως τρυφᾷν, προτροπὴν ἔλαδες εἰς σπατάλην - ἂν δὲ μὴ ἔχῃς, λύπην ἐδέξω, Εἰς δὲ τὴν οἰχίαν τοῦ πένθους ὁ οὐδὲν «κοιοῦτον, ἀλλὰ χἂν μὴ ἔχῃς τρυφᾷν, οὐχ ἤλγησας, Ὄντως οἰκία πένθους τὰ μοναστήρια, ἔνθα σάχχος καὶ σποδὸς, ἔνθα μόνωσις, ἔνθα γέλως οὐδεὶς, οὐδὲ βιωτιχῶν πραγμάτων ὄχλος, ἔνθα [6329] νηστεία, ἕνθα χαμευνία, πάντα χαθαρὰ χνίσσης, αἱμάτων, θορύδου, ταραχῆς, πολυοχλίας. Λιμὴν ἐστιν εὔδιος \" ὥσπερ λαμπτῆρές εἶσιν ἀφ᾽ ὑψηλοῦ τοῖς πόῤῥωθεν ἐπιδαίνουσι φαίνοντες, ἐπὶ λιμένος καθήμενοι, καὶ πρὸς γαλήνην τὴν αὐτῶν ἅπαντας ἕλχοντες, οὐχ ἐῶντες γενέσθαι νανάγια τοῖς εἰς αὐτοὺς ὁρῶσιν, οὐχ ἐῶντες ἐν σχότῳ διάγειν τοὺς ἐχεῖ βλέποντας. “Απιθι πρὸς αὐτοὺς, ἀπ ὥνῳ ὰν πρόσιθι, ἅψαι ποδῶν ἁγίων \" πολλῷ γὰρ ἐντιμότερον τῶνἐχείνων ἅπτεσθαι ποδῶν, ἣ τῆς ἑτέρων χεφαλῇς. Εἰπὲ γάρ μοι, εἰ ἀνδριάντων πόδας χατέχουσί τινες, ἐπειδὴ ὅλως τύπον ἔχουσι βασιλιχὸν, σὺ τὸν αὑτὸν ἔχοντα τὸν Χριστὸν ἐν ἑαυτῷ, οὐ χαθέξεις ἀπὸ τῶν ποδῶν, καὶ σωθήσῃ; “Αγιοί εἰσιν οἱ πόδες, χἂν εὐτελεῖς ὦσι \" τῶν δὲ βεδήλων οὐδὲ ἡ κεφαλὴ τιμία \" πόδες γὰρ ἁγίων μεγάλα ἴσχυσαν. Διόπερ καὶ χολάζουσιν, ὅταν ἐξ ἑαυτῶν τὸν κονιορτὸν ἐχτινάξωσιν. “Ὅταν ἅγιος ἧ παρ᾽ ἡμῖν, μηδὲν ἐπαισχυνώμεθα τῶν αὐτῶν. “Αγιοι δέ εἰσι πάντες, ὅσοι πίστιν ὀρθὴν μετὰ βίου ἔχουσι\" χἂν σημεῖα μὴ ἐργάζωνται, κἂν δαίμονας μὴ ἐχδάλλωσιν, ἅγιοί εἰσιν. ΓΑπιθι πρὸς τὰς τῶν ἁγίων σχηνάς \" ὥσπερ ἀπὸ γῆς εἰς τὸν οὐρανὸν, οὕτως ἐστὶν εἰς μοναστήριον ἀνδρὸς ἀγίου χαταφυγεῖν, Οὐχ ὁρᾷς ἐκεῖ ταῦτα ἅπερ ἐν τῇ οἰκί \" πάντων χαθαρὸς ὁ χορὸς ἐχεῖνος \" σιγὴ καὶ ἡσυχία πολλή \" τὸ ᾿Εμὸν οὐχ ἕνι καὶ τὸ Σὸν ἐχεῖ, Ἂν δὲ καὶ ἡμέραν μίαν μείνῃς, ἣ καὶ δευτέραν, τότε πλέον αἰσθήσῃ τῆς ἡδονῆς. Ἡμέρα γίνεται, μᾶλλον δὲ πρὸ ἡμέρας ἀλεχτρυὼν ἐφώνησε. Καὶ οὐχ ἔστιν, ὥσπερ ἐπὶ τῆς οἰχίας, \" ῥέγχονυσιν οἱ οἰκέται, αἱ θύραι κεχλεισμέναι, πάντες νεχροῖς ἐοίκασι χαθεύδοντες, ὁ ὁρεοχόμος τοὺς χώδωνας σείει. Οὐδὲ\") τοιοῦτον ἐχεῖ, ἀλλ᾽ εὐθέως ἅπαντες μετὰ εὐλαδείας τὸν ὕπνον ἀπο- «θέμενοι διανίστανται, τοῦ προεστῶτος αὐτοὺς διεγείροντος, καὶ ἑστήχασι τὸν ἅγιον στησάμενοι χορὸν, καὶ τὰς χεῖρας εὐθέως ἀνατείναντες, τοὺς ἱεροὺς ἄδουσιν ὕμνους. Οὐ γὰρ δὴ, ὥπερ ἡμεῖς, πολλῶν ὡρῶν δέονται πρὸς τὸ τὸν ὕπνον ἀποτινάξασθαι καὶ τὴν χαρηθαρίαν. Ἡμεὶς μὲν γὰρ ἅμα διαναστάντες, ἐπὶ πολὺ διατεινόμενοι, πρὸς χρείαν ἀπερχόμεθα, εἶτα νιπτόμεθα τὴν ὄψιν, τὰς χεῖρας\" μετὰ τοῦτο ὑποδήματα καὶ ἐνδύματα λαμδάνομεν, καὶ πολὺς ἀναλίσχεται χαιρός.","t":"Do not give it to those who preside over the church to distribute; serve yourself, so that you may have the reward not only for spending but also for ministering. Give with your own hands; sow the furrow yourself. Here there is no need to fix a plough, nor to yoke an ox, nor to wait for a season; this seed is freed from such toil. For you sow into heaven, where there is no frost, no winter, nothing else; you sow into souls, where no one carries off what is cast, but it is held fast, with great care and great zeal. Sow yourself. Why do you deprive yourself of the reward? It is a great reward to be able to manage even what belongs to others. There is a reward not only for giving but also for managing well what is given. Why do you not take the reward? For that there is a reward for this too, hear: “The apostles,” he says, “appointed Stephen and those with him to the service of the widows.” Become the steward of your own; love for humankind itself, the fear of God, appoints you. This is free from vainglory too; this refreshes souls, sanctifies hands, pulls down pride, teaches philosophy, makes one more eager, makes you receive the blessings: your head goes away receiving all the blessings of the widows. Be more eager in prayers; seek out holy men too, those truly holy, those who sit in the deserts, who cannot beg, who give themselves to God. Walk a long road, give with your own hand; for there is much to gain by yourself if you give. Do you see the tent and the lodging? Do you see the desert? Do you see the solitude? Often, having gone to give money, you have given … your soul, you have gone abroad from the world with them. It is a great thing also to see the poor. “It is good,” he says, “to go into a house of mourning rather than into a house of laughter.” From there the soul becomes inflamed. For if you are able to live in luxury like them, you have received an incitement to self-indulgence; and if you are not able, you have received grief. But in the house of mourning there is nothing of the kind; even if you cannot live in luxury, you have felt no pain. Truly a house of mourning are the monasteries, where there are sackcloth and ashes, where there is solitude, where there is no laughter and no crowd of worldly affairs, where there is fasting, where there is sleeping on the ground, everything free of the smell of roast meat, of blood, of uproar, of disturbance, of crowds. It is a calm harbour; they are like lamps shining from on high to those who approach from afar, sitting by the harbour and drawing all to their own calm, not letting those who look to them be shipwrecked, not letting those who look there pass their lives in darkness. Go to them … approach, touch holy feet; for it is far more honourable to touch their feet than the head of others. Tell me: if some clasp the feet of statues because they bear a royal likeness at all, will you not clasp by the feet the one who has Christ himself within him, and be saved? Holy are the feet, even if they are poor; but of the profane not even the head is honourable. For the feet of saints have had great power; that is why they also punish when they shake off the dust from themselves. When a saint is with us, let us be ashamed of nothing of his. And all are saints who have right faith together with a right life; even if they work no signs, even if they cast out no demons, they are saints. Go to the tents of the saints: to take refuge in the monastery of a holy man is like going from earth to heaven. You do not see there the things you see in a household: that whole company is pure; there is silence and much quiet; “mine” and “yours” are not there. And if you stay one day or a second, you will feel the pleasure more. Day comes, or rather before day the cock has crowed. And it is not as in a household: the servants snoring, the doors shut, everyone sleeping like the dead, the muleteer shaking his bells. There is nothing of the kind there; but at once all, shaking off sleep with reverence, rise up as their superior wakes them, stand, form the holy choir, at once stretch up their hands, and sing the sacred hymns. For they do not need many hours, as we do, to shake off sleep and heaviness. For we, as soon as we rise, stretch at length, go to relieve ourselves, then wash our face and hands; after this we take our shoes and clothes, and much time is spent.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 14.3 (PG 62:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/14-3)."},"chrysostom-hom-1-timotheum/14.4":{"o":"Ἐχεῖ δὲ τοιοῦτον οὐδέν\" οὐδεὶς οἰχέτην χαλεῖ» ἕχαστος γὰρ ἀρχεῖ ἑαυτῷ οὐ δεῖται ἱματίων πολλῶν, οὐ δεῖται τοῦ τὸν ὕπνον ἀποτινάξασθαι, ἀλλ᾽ ἅμα τοὺς ὀφθαλμοὺς ἀνέῳξε, καὶ τῷ πολὺν ἐγρηγορότι χρόνον προσέοιχε τῆς νήψεως ἕνεχεν. Ὅταν γὰρ ἡ χαρδία μὴ βαρηθεῖσα τοῖς σιτίοις βαπτίζηται χάτω, οὐ δεῖ- «αι πολλοῦ τοῦ χαιροῦ πρὸς τὸ ἀνενεγχεῖν, ἀλλ᾽ εὑθέως ἐστὶν ἐν νήψει \" χεῖρες ἀεὶ χαθαραί \" καὶ γὰρ ὁ ὕπνος εὔταχτος. Οὐδεὶς ἀχούει ῥεγχόντων ἐχεῖ, οὐδεὶς ἀσθμαινόντων, οὐδὲ ῥιπταζόμενον ὁρᾷ χατὰ τὸν ὕπνον, οὐδὲ γυμνούμενον, ἀλλὰ καθεύδουσι τῶν ἐγρηγορότων εὐσχημονέστερον χείμενοι. Τοῦτο δὲ ὅλον ἀπὸ τῆς εὐταξίας γίνεται τῆς ἐν τῇ ψυχῇ. \"Ὄντως ἅγιοι οὗτοι, καὶ ἐν ἀνθρώποις ἄγγελοι. Καὶ μὴ θαυμάσῃς [650] ἀκούων ταῦτα \" ὁ γὰρ πολὺς φόδος ὁ τοῦ Θεοῦ οὐκ ἀφίησι πρὸς τὰ βάθη τοῦ ὕπνου κατελθεῖν, καὶ βαπτίσαι τὴν διάνοιαν αὐτῶν, ἀλλ᾽ ἐξ ἐπιπολῆς ἐπίχειται διαναπαύων αὐτοὺς μόνον. Τοιούτου δὲ αὐτοῖς ὄντος τοῦ ὕπνου, τοιαῦτα εἶναι αὑτῶν ἀνάγκη καὶ τὰ ὀνείρατα, οὐ φαντασιώδη, οὐδὲ τερατώδη. ᾿Αλλ᾽, ὅπερ ἔφην, ἀλεχτρυὼν ἐφώνησε, καὶ εὐθέως ἐλθὼν ὁ “προεστὼς, καὶ τῷ ποδὶ τὸν χείμενον ἁπλῶς ὑπονύξας, πάντας ἀνέστησεν\" οὐδὲ γὰρ γυμνοὺς ἐχεῖ χαθεύδειν θέμις. Εἶτα διαναστάντες, εὐθέως ἑστήχασιν, ὕμνους ἄδοντες προφητιχοὺς μετὰ πολλῆς τῆς συμφωνίας, μετ᾽ εὐὑρύθμων μελῶν. Οὔτε χιθάρα, οὔτε σύριγγες, οὔτε οὐδὲν ἄλλο ὄργανον μουσιχὸν τοιαύτην ἀφέησι φωνὴν, οἵαν ἔστιν ἀχοῦσαι ἐν ἡσυχίᾳ βαθείᾳ, καὶ ἐν ἐρημίᾳ τῶν ἀγίων ἀδόντων ἐχείνων. Καὶ αὑτὰ δὲ τὰ ἄσματα πρόσφορα, καὶ φιλίας γέμοντα τῆς πρὸς τὸν Θεόν. Ἐν ταῖς νυξὶ, φησὶν, ἑπάρατε τὰς χεῖρας ὑμῶν πρὸς τὸν Θεόν\" καὶ πάλιν, Ἔκ γυχτὸς τὸ πνεῦμά μου πρὸς «σὲ, ὁ Θεὸς, διότι φῶς τὰ προστάγματά σου ἐπὶ τῆς γῆς. Καὶ τὰ ἄσματα τὰ Δαυϊδιχὰ πολλὰς πηγὰς χινοῦντα δαχρύων. Ὅταν γὰρ ἄδῃ λέγων: Ἑχοπίασα ἐν τῷ στεναγμῷ μου, \"λούσω καθ' ἐχάστην νύχτα τὴν κιίγην μου, ἐν δάχρυσί μου τὴν στρωμνήν μου βρέξω \" καὶ πάλιν, ὅτι Σποδὸν ὡσεὶ ἄρτον ἔφαγον\" καὶ πάλιν, Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσχῃ αὐτοῦ; “Αγθρωπος ματαιότητι ὡμοιώθη, καὶ αἱ ἡμέραι ἡμῶν ὡσεὶ σκιὰ παράγουσι\" καὶ, Μὴ φοδοῦ, ὅταν πλουτήσῃ ἄνθρωπος, καὶ ὅταν πιληθυγθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ\" καὶ πάλιν, Ὁ κατοικίζων μογοτρόκπους ἐν οἴχῳ᾽\" καὶ, Ἑπτάχις τῆς ἡμέρας ἤνεσά σε ἐπὶ τὰ χρίματα τῆς δικαιοσύνης σου καὶ πάλιν, Μεσοἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου\" καὶ, Ὃ Θεὸς 1υτρώσεται τὴν ψυχήν μου ἐκ χειρὸς ἄδου \" καὶ, Ἐὰν πορευθῶ ἐν μέσῳ σκιᾶς θανάτου, οὗ φοδηθήσομαι καχὰ, ὅτι σὺ μετ᾽ ἐμοῦ εἶ \" καὶ ἀπὸ βέλους πετομένου ἡμέρας, ἀπὸ πράγματος ἐν σκότει διαπορευομένου, ἀπὸ συμπτώματος, γίσθημεν, ὡς πρόδατα σφαγῆς τὴν εἰς Θεὸν αὐτῶν διάπυρον ἀγάπην ἐνδείχνυται. Ὅταν δὲ πάλιν μετὰ τῶν ἀγγέλων ἄδωσι ( καὶ γὰρ καὶ ἄγγελοι τότε ἄδουσιν), Αἰνεῖτε τὸν Κύριον ἐκ τῶν οὐρανῶν, ἢ καὶ ὑπτίων ἁπλῶς χειμένων, καὶ μυρίας λογιζομένων ἀπάτας \" οἷόν ἐστιν ἐχείνους ἐν τούτῳ τὸ πᾶν τῆς νυχτὸς ἀναλίσχειν; Ἐπειδὰν δὲ ἡμέρα μέλλῃ γίνεσθαι, διαναπαύονται λοιπόν\" καὶ ὅταν ἡμεῖς ἀρξώ-. μεθα τῶν ἔργων, ἐχεῖνοι καιρὸν ἔχουσι τῆς ἀναπαύσεως. Ἡμέρας δὲ γενομένης, ἡμῶν μὲν ἕχαστος καλεῖ τὸν ἕτερον, τὸν λόγον ποιεῖ τῶν ἑἐξοδιαζομένων ᾿ εἰ εἰς ἀγορὰν ἐμδάλλει, ἄρχοντι παρίσταται, τρέμει, δέδοιχε τὰς εὐθύνας ἕτερος ἐπὶ τῆς σχηνῆς, ἄλλος πρὸς τὸ ἐπιτήδευμα τὸ ἑαυτοῦ. Ἐχεῖνοι δὲ πάλιν εὐχὰς ἑωθινὰς ἐπιτελέσαντες καὶ ὕμνους, πρὸς τὴν τῶν Γραφῶν ἀνάγνωσιν τρέπονται \" εἰσὶ δὲ οἱ καὶ βιδλίᾳ γράφειν μεμαθηχότες. Ἕχαστος οἴχημα ἀποτεταγμένον ἕν λαδὼν, ἡσυχίαν διαπαντὸς ἀσχεῖ, [65] οὐδενὸς φλυαροῦντος, οὐδενὸς οὐδὲν λέγοντος. Εἶτα “ρίτην, ἕχτην, ἐννάτην, καὶ τὰς ἑσπερινὰς εὐχὰς ἐπιτελοῦσι. καὶ εἰς τέσσαρα μέρη τὴν ἡμέραν διανείμαντες, χαθ᾽ ἔχαστον μέρος πληρούμενον, ψαλμῳδίαις, ὕμνοις γεραίρουσι τὸν Θεόν. Πάντων δὲ ἀρ'στώντων τῶν ἄλλων, γελώντων, παιζόντων, διαῤῥηγνυμένων ὑπὸ τῆς γαστριμαργίας, οὗτοι τοῖς ὕμνοις προσανέχουσιν. θὑδαμοῦ τραπέζης καιρὸς, οὐδὲ τῶν αἰσθητῶν τούτων.. Πάλιν μετὰ τὸ ἄριστον τῶν αὐτῶν ἔχονται, ὕπνῳ πρότερον ἑαυτοὺς ἐχδεδωχότες. Οἱ μὲν οὖν χοσμιχοὶ καὶ τὴν ἡμέραν καθεύδουσιν \" ἐχεῖνοι δὲ καὶ τὴν νύχτα. ἐγρηγόρασιν. \"Ὄντως υἱοὶ φωτός εἰσιν. Εἶτα ἐχεῖνοι τὸ πλέον ἀναλώσαντες ἐν τῷ ὕπνῳ τῆς ἡμέρας προΐασι. βεδαρημένοι \" οὗτοι δὲ ἔτι νήφουσιν, ἄσιτοι μένοντες ἕως ὀψὲ, καὶ τοῖς ὕμνοις προσανέχοντες.\" 'ΕἙσπέρας δὲ “πάλιν χαταλαδούσης, οἱ μὲν εἰς λουτρὰ καὶ ἀνέσεις σκεύδουσιν᾽ ἐχεῖνοι δὲ τῶν πόνων ἀπολύσαντες ἑαυα«οὺς, τότε τῇ τραπέζῃ προσανέχουσιν, οὐχ οἰχετῶν πλῆθος ἐγείροντες, οὐδὲ περιτρέχοντες τὴν οἰχίαν, οὐδὲ θορυδοῦντες, οὐδὲ ὄψα πολλὰ παρατιθέμενοι, οὐδὲ χνίσσης γέμοντα, ὁὀλλ᾽ οἱ μὲν ἄρτον μόνον καὶ ὅλας, οἱ δὲ ἔλαιον προστιθέντες, ἕτεροι δὲ, ὅσοι ἀσθενέστεροί εἰσι, καὶ λαχάνων ἔχονται καὶ ὀσπρίων. Εἴτα μικρὸν χαθίταντες, μᾶλλον δὲ ὕμνοις τὸ πᾶν πρὸς ἀνάπαυσιν μόνον πεποιημένης, οὐ τρυφήν. Οὐχ ἔστιφόδος ἀρχόντων ἐκεῖ, οὐχ ἔστι δεσποτῶν ἀπόνοιχ, οὐχ ἔστι δούλων φόδος, οὐχ ἔστι γυναιχῶν θόρυδος, οὐχ ἔστι παίδων ταραχὴ, οὐκ ἔστι χιόω- «ἰων πλῆθος, οὐδὲ ἱματίων ἀπόθεσις περιττὴ, οὐ χρυσίον, οὐχ ἀργύριον \" οὐχ εἰσὶν ἐχεξ φυλακαὶ καὶ προφυλαχαΐ\" οὐχ ἔστι ταμεῖον, οὐχ ἄλλο τοιοῦτον οὗδέν\" ἀλλὰ πάντα εὐχῆς γέμει, πάντα ὕμνων, πάντα εὐωδίας πνευματικῆς, οὐδὲν ἔχεῖ σαρχιχόν. Λῃστῶν ἐφόδους οὐ δεδοίκασιν “ οὐ γὰρ ἔχουσιν ὅτου ζημιωθῶσι\" χρήματα οὐχ ἔστι, σῶμά ἐστι καὶ ψυχή\" ἂν ταύτὴν ἀφέλωνται, οὐχ ἐζημίωσαν, ἀλλ᾽ ὥνησαν. Ἐμοὶ γὰρ τὸ ζῇν, φησὶ, Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος. ᾿Απέλυσαν τῶν δεσμῶν ἑαυτοὺς πάντων. “Ὄντως Φωνὴ ἀγωλλιάσεως ἐν σχηναῖς δικαίων.","t":"But there there is nothing of the kind. No one calls a servant, for each one suffices for himself; he does not need many garments, he does not need to shake off sleep; but as soon as he has opened his eyes, he is like one who has been awake a long time, because of his sobriety. For when the heart is not weighed down and sunk by food, it does not need much time to come up again but is at once sober; hands always clean, for the sleep too is orderly. No one hears snoring there, no one hears heavy breathing, nor does one see anyone tossing about in sleep or uncovered, but they sleep lying more decently than the waking. All this comes from the good order within the soul. Truly these are saints and angels among men. And do not wonder when you hear these things; for their great fear of God does not let them sink into the depths of sleep and drown their mind, but sleep lies on them lightly, only refreshing them. Since their sleep is such, their dreams too must be such, not full of fantasies or monstrous. But, as I said, the cock crowed, and at once the superior came, and, simply nudging the one lying there with his foot, roused them all; for it is not permitted to sleep naked there. Then, having risen, they at once stand, singing the hymns of the prophets with much harmony, with well-measured melodies. Neither lyre, nor pipes, nor any other musical instrument gives out such a sound as one may hear in deep quiet and in the desert from those saints singing. And the songs themselves are fitting and full of love for God. “In the nights,” it says, “lift up your hands to God”; and again, “By night my spirit rises early to you, O God, because your commandments are light on the earth.” And the songs of David stir many fountains of tears. For when he sings, saying, “I am weary with my groaning; every night I will wash my bed, I will drench my couch with my tears”; and again, “I have eaten ashes like bread”; and again, “What is man, that you are mindful of him?” “Man has become like vanity; his days pass away like a shadow”; and, “Do not be afraid when a man becomes rich, and when the glory of his house is increased”; and again, “He who makes those of one mind dwell in a house”; and, “Seven times a day I have praised you for the judgments of your righteousness”; and again, “At midnight … for the judgments of your righteousness”; and, “God will redeem my soul from the hand of Hades”; and, “Though I walk in the midst of the shadow of death, I will fear no evil, for you are with me”; and, “from the arrow that flies by day, from the thing that walks in darkness, from mischance …”; “we are counted as sheep for the slaughter”: he shows their burning love for God. And when again they sing with the angels (for angels too sing then), “Praise the Lord from the heavens” … while others lie on their backs and devise countless deceits, what a thing it is that they spend the whole night in this! When day is about to come, they then rest; and when we begin our work, they have their time of rest. When day has come, each of us calls the other, makes the account of expenses; one rushes to the market, stands before a magistrate, trembles, fears the audits; another goes to the theatre, another to his own trade. But they, having again performed the morning prayers and hymns, turn to the reading of the Scriptures; and there are some who have learned to copy books. Each takes one cell assigned to him and practises quiet always, no one chattering, no one saying anything. Then they perform the third, sixth, and ninth hours, and the evening prayers; and dividing the day into four parts, at the completion of each part they honour God with psalmody and hymns. While all the others are taking their midday meal, laughing, playing, bursting with gluttony, they give themselves to the hymns. Nowhere is there time for the table, nor for these things of sense. After the meal they keep to the same things again, having first given themselves to sleep. People in the world sleep even by day; but they keep watch even by night. Truly they are sons of light. Then the others, having spent the greater part of the day in sleep, go out heavy; but these are still sober, remaining without food until late and giving themselves to the hymns. When evening comes again, the others hurry to the baths and to their relaxations; but they, releasing themselves from their labours, then give themselves to the table, not rousing a crowd of servants, nor running about the house, nor making an uproar, nor setting out many dishes full of the smell of roast meat; but some have bread only and salt, others add oil, and others, the weaker ones, take also vegetables and pulses. Then, sitting a little while, or rather … with hymns, the whole made only for rest, not for luxury. There is no fear of magistrates there, no arrogance of masters, no fear of slaves, no clamour of women, no disturbance of children, no multitude of chests, no superfluous store of garments, no gold, no silver; there are no guards and sentries there, no storeroom, nothing else of the kind; but all is full of prayer, all of hymns, all of spiritual fragrance; there is nothing carnal there. They do not fear the attacks of robbers, for they have nothing to lose; there is no money; there is a body and a soul; if they take that away, they have not harmed but helped. “For to me to live,” he says, “is Christ, and to die is gain.” They have freed themselves from all bonds. Truly “the voice of rejoicing is in the tents of the righteous.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 14.4 (PG 62:573; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/14-4)."},"chrysostom-hom-1-timotheum/14.5":{"o":"Οὐχ ἔστιν ἐχεῖ ὀλολυγῆς ἀχοῦσαί ποτε οὐδὲ χωχυτοῦ ᾿ καθαρὸς τούτων τῶν ἀηδιῶν ὁ ὄροφος, χαθαρὸς «ἧς χραυγῆ: ταύτης. ᾿Αποθνήσχουσι μὲν γὰρ καὶ ἐν αὐτοῖς οὐ γάρ εἰσιν ἀθάνατοι τὸ σῶμα “ ἀλλ᾽ οὐχ ἴσασι θάνατον τὸν θάνατον. Μεθ᾿ ὕμνων προπέμπουσι πους ἀπελθόντα\" προπομκπὴν τὸ τοιοῦτον χαλοῦσιν, οὖκ ἐχφοράν. Κἂν ἀπαγγελθῇ, ὅτι ὁ δεῖνα τετελεύτηχε, πολλὴ ἡ εὐφροσύνη, πολλὴ ἡ ἡδονή “ μᾶλλον δὲ οὐδὲ τολμᾷ τις εἰπεῖν, ὅτι ὁ δεῖνα τετελεύτηχεν, ἀλλ᾽ ὁ δεῖνα τετελείωται. Εἶτα εὐχαριστία, δόξα πολλὴ, εὐφρησύνη, ἑκάστου εὐχομένου τέλος τοιοῦτον λαδεῖν, οὕτω τὸν ἀγῶνα τοῦτον ἐξελθεῖν, ἀναπαύσασθαι τῶν [652] πόνων καὶ τῶν ἀγώνων, ἰδεῖν τὸν Χριστόν. Κἂν ἀῤῥωστήσῃ, οὐ δάκρυα, οὐ θρῆνος, ἀλλ᾽ εὐκαὶ πάλιν’ οὐχ ἰατρῶν χεῖρες, ἀλλὰ πίστις μόνη πολλάχις ἀπήλλαξε τὸν ἄῤῥωστον. Εἰ δὲ καὶ ἰατρῶν δεηθείη, πολλὴ καὶ ἐνταῦθα ἡ φιλοσοφία, πολλὴ ἡ χαρτερία\" οὐ.« παρέστηχε γυνὴ λύουσα τὰς τρέχας, οὐδὲ παιδία τὴν οὐδέπω γενομένην ὀρφανίαν ἀποδυρόμενα, οὐδὲ οἱκέται παραχαλοῦντες τὸν ἀποπνέοντα μετὰ ἀσφαλείας αὐτοὺς τινὶ παραχαταθέσθαι \" ἀλλὰ πάντων τούτων ἀπηλλαγμένη ἡ ψυχὴ, ἕν σχοπεῖ μόνον εἷς τὴν ἐσχάτὴν ἀναπνοὴν, ὅπως ἀπέλθῃ τῷ Θεῷ φίλη. Κἂν γένηῆται δὲ νόσος, οὐ γίνεται ἀπὸ γαστριμαργίας, οὐδὲ ἀπὸ καρηθαρίας, \"ἀλλὰ καὶ αὐταὶ αἱ τῶν νόσων ὑποθέσεις ἐγχωμίων γέμονσιν, οὐχὶ κατηγορίας, ὡς αὗται \" ἢ γὰρ ἀγρυπνίας, ἢ νηστείας ἐπίτασις, ἢ τι «ῶν τοιούτων τὰς νόσους ἐργάζεται. ὅθεν καὶ. ὁμοίως πάντων ἀπηλλάχθαι τῶν δεινῶν. ς΄. Εἰπὲ οὖν μοι, φησὶν, εἰ ἀγίων τις πόδας ἔνιψεν ἐν τῇ ἐχχλησίᾳ, εἰ ἕνεστι καὶ ἐνταῦθα τοιούτους εὖὑρεῖν. Ἔνεστι, καὶ πάνυ ἕνεστι - μόνον μὴ, ἐπειδὴ ἐχείνων τὸν βίον διηγησάμεθα, τῶν ἐν ταῖς ἐχχλησίαις χαταφρονῶμεν. Πολλοὶ πολλάχις τοιοῦτοι καὶ ἐν μέσαις ταῖς ἐχχλησίαις εἰσὶν, ἀλλ᾽ ἐν τῷ λανθάνοντι. Μὴ γὰρ ἐπειδὴ οἰχίας περινοστοῦσι, μηδὲ ἐπειδὴ εἰς ἀγορὰν ἐμθάλλουσι, μηδὲ ἐπειδὴ προΐστανται, χαταφρονῶμεν αὐτῶν. Καὶ τοῦτο. ὁ Θεὸς ἐπέταξε \" Κρίνατε γὰρ, φησὶν, ὀρφανῷ, καὶ δικαιώσατε χήραν. []ολλαὶ τῆς ἀρετῆς αἱ ὁδοὶ, ὥσπερ οὖν καὶ τῶν μαργαριτῶν πολλὴ ἣ διαφορὰ, καίτοι πάντες μαργαρῖται λέγονται, ἀλλ᾽ ὁ μέν ἐστι λαμπρὸς καὶ στρογγύλος πάντοθεν, ἕτερος δὲ. τοῦτο μὲν οὐχ ἔχει τὸ χάλλος, ἕτερον δέ. Ποῖον δὴ τοῦτο; “Ὥσπερ ἀπό τινος τέχνης τὸ χοράλλιον ἐπιμήχη ἔχει τὴν γραμμὴν, καὶ τὰς γωνίας ἐχτετορευμένας, καὶ τοῦ λευχοῦ χρώματος ἕτερον ἐπιτερπέστερον, τὸ δὲ πράσινον πολὺ πάσης; χλωρότητος ἐπιτερπέστερον “ ἄλλος τοῦ αἵματος τὸ ἀνθηρὸν παρέχεται τῷ εὐανθεῖ, ἄλλος τῆς θαλάττης ἐστὶ χυανώτερος, ἄλλος τῆς ἁλουργίδος στιλθότερος\" καὶ ἄλλα δὲ μυρία ἄν τις εὕροι τοῖς ἄνθεσιν ἁμιλλώμενα κατὰ τὸ ποιχίλον, ἢ τοῖς τοῦ ἡλίου χρώμασιν ἐξισούμενα - τοιοῦτοι δὴ καὶ οἱ ἅγιοι “ οἱ μὲν ἑαυτοὺς ἀσχοῦσιν, οἱ δὲ καὶ τὰς ἐχχλησίας. Καλῶς ἄρα ἔλεγεν, Εἰ ἁγίων πόδας ἔγιψγεν, δὲ γοῖς ἐπήρχεσεν. \"Ὥστε γὰρ πάντας ἐπᾶραι πρὸς μίμησιν, διὰ τοῦτο οὕτως εἶπεν. Οὐχοῦν καὶ ἡμεῖς ἐπιδράμωμεν τῷ πράγματι, ἵνα ἔχωμεν χαυχᾶσθαι ἐχεῖ, ὅτι ἐνίψαμεν πόδας ἁγίων. Εἰ δὲ πόδας αὐτῶν νίπτειν δεῖ, πολλῷ μᾶλλον καὶ ἐχ χειρὸς ἐπιδιδόναι αὐτοῖς τὰ χρήματα, καὶ σπσυδάζειν λανθάνειν. Μὴ γγώτω,, φησὶν, ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου. Τί μυρίους παραλαμθάνεις μάρτυρας; μηδὲ οἰχέτης ἰδέτω, εἰ δυνατὸν, μηδὲ γυνή. Πολλὰ τὰ σχάνδαλα τοῦ δολίου’ πολλάχις ἡ μηδέποτε ἐμποδίσασα, τότε ἐμποδίξει ἣ ὑπὸ χενοδοξίας, ἣ ὑπὸ ἑτέρον τινός. Ἐπεὶ καὶ ὁ ᾿Αβραὰμ καίτοι θαυμαστὴν ἔχων γυναῖκα, τὸν νἱὸν μέλλων [055] ἀναφέρειν, ἔχρυπτε, καίτοι γε οὐχ εἰδὼς τὸ ἐχδησόμενον, ἀλλὰ πεπεισυένος, ὅτι πάντως ἀναιρήσει. Τί οὖν ἔμελλε λέγειν, εἴ τις ἦν ἄνθρωπος τῶν πολλῶν : οὐχ ἂν εἶπε, Τίς ἔστιν οὗτος ὁ ταῦτα διαπραττόμενος - οὐκ ἂν ἐπὶ ἀπηνείᾳ αὑτὸν διέθαλε καὶ ἀγροιχίᾳ; Οὐδὲ ἰδεῖν χατἠξιώθη τὸ παιδίον τὸ ἑαυτῆς ἡ γυνὴ, οὐδὲ ὑστέρας ἀχοῦσαι φωνῆς, οὐδὲ σπαῖρον θεάσασθαι, ἀλλ᾽ ὥσπερ αἰχμάλωτον λαδὼν, οὕτως ἀπήγαγεν. ᾿Αλλ᾽ οὐδὲν τούτων ἐνενόησεν ὁ δίχαιος ἐχεῖνος, μεθύων τῷ πόθῳ. Οὐδὲν γὰρ ἄλλο ἑώρα, ἀλλὰ τὸ προσταττόμενον ὅπως ἐργάσαιτο, οὐδὲ παῖς ἦν ἐκεῖ, οὐδὲ γυνή - μᾶλλον δὲ οὐδὲ αὐτὸς ἤδει τὸ ἐχδησόμενον \" οὕτω πάντοθεν ἑασπούδαζε χαθαρὸν τὸ ἱερεῖον ἀναγαγεῖν, μὴ δάχρυσιν αὐτὸ, μὴ ἀντιλογίᾳ μολῦναι. Ὅρα δὲ μεθ᾽ ὅσης ἡμερότητος ὁ Ἰσαὰκ ἐρωτᾷ, καὶ τί φησι πρὸς αὑτόν\" ᾿δοὺ τὰ ξύλα καὶ τὸ πῦρ, ποῦ τὸ πρόὄδατον; Τι οὖν ὁ Πατήρ; Ὃ Θεὸς ὄψοται ἑαυτῷ πρόδατον εἰς ὁλοχάρπωσιν, τέκνον. Λέγεται δὲ τοῦτο καὶ ὡς προφητεία, ὅτι τὸν Υἱὸν ὄψεται ἑαυτῷ Θεὸς εἰς ὁλοχάρπωσιν \" καὶ ἅμα καὶ τότε ἐκθδέδηχε. Τί καὶ αὐτὸν χρύπτεις, εἰπὲ, τὸν Ναὶ, φησὶ, δέδοικα μὴ ναρκήσῃ, δέδοικα μὴ ἀνάξιος ὀφθῇ. Εἶδες πῶς μετὰ πολλῆς τῆς ἀχριδείας ἄπαντα ἔπραττεν; Δρα καλῶς εἶπεν ἡ Γραφὴ, Μὴ γγώτω τα θη 58 πὶ ΔΟΟΙΉ ηϊ, ποῖ (πη ταὶ, Πγπηπίβαμο (οἰεπη Ομ οἰ αϑδ γα, βία σ}}}} φι δβοιηῖ τ 511 ἴῃ Ἰιοϊυσδυβίαπι; δία 6 ἰἴὰ πης οοπιϊαὶ!. Ουν ἰὰ οὐου 45, ἀἰς τη ΐ δ!, 1}}} φαΐ ἱπιπχοϊδηάυ5 6517 δ μα φμῶ [αεἰ! ἀεχίονα ἱμα (Μαιίι. θ. ὅ). [ἃ εδι, ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σον\" τουτέστι, Κἂν ὡς οἰκεῖον μέλος ἔχωμέν τινα, μὴ σπουδάζωμεν αὐτῷ δειχνύναι, πλὴν εἰ μὴ ἀνάγχη εἴη. Πολλὰ γὰρ ἀπὸ τούτου γίνεται τὰ δεινά. Εἰς χενοδοξέαν τις αἷρεται, χώλυμα γίνεται πολλάχις, Διὰ δὴ τοῦτο καὶ ἑαυτοὺς λανθάνωμεν, εἰ δυνατὸν, ἵνα τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου. ἡμῶν Ἰησοῦ Χριστοῦ, μεθ’ οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.","t":"There one never hears wailing or lamentation; that roof is free of these unpleasant things, free of this crying. For they die among them too, since they are not immortal in body; but they do not know death as death. They escort the departed with hymns; they call this an escort, not a funeral. And if it is announced that so-and-so has died, there is great gladness, great pleasure; or rather, no one dares to say that so-and-so has died, but that so-and-so has been made perfect. Then there is thanksgiving, much glory, gladness, each one praying to receive such an end, to come out of this contest so, to rest from labours and contests, to see Christ. And if one falls sick, there are no tears, no lamentation, but prayers again; not the hands of physicians, but faith alone has often freed the sick man. And if he should need physicians too, there is much philosophy here also, much endurance; no wife stands by tearing her hair, no children bewailing the orphanhood that has not yet come, no servants begging the dying man to entrust them safely to someone; but the soul, freed from all these things, looks to one thing only at its last breath, how it may depart a friend of God. And if sickness comes, it does not come from gluttony or from heaviness, but the very causes of their sicknesses are full of praise, not accusation, as ours are: either the intensity of vigils or of fasting or something of that kind produces the sicknesses. Hence … equally freed from all evils. 6. Tell me, then, he says, if someone has washed the feet of the saints in the church: is it possible to find such men here too? It is possible, quite possible; only let us not, because we have described the life of those men, despise those in the churches. There are often many such men even in the midst of the churches, but hidden. For let us not despise them because they go round houses, or because they go into the market, or because they preside. God commanded this too: “Judge for the orphan,” he says, “and vindicate the widow.” Many are the ways of virtue, as there is great difference among pearls, though all are called pearls; one is bright and round on every side, another lacks this beauty but has another. What is that? As if by some art, the coral has an elongated line and its angles carved; one is more pleasing than white colour, the green far more pleasing than any verdure; another offers the brightness of blood with its bloom, another is bluer than the sea, another more brilliant than purple; and one could find countless others vying with flowers in variety, or equalling the colours of the sun. Such are the saints too: some train themselves, others the churches as well. Rightly, then, he said, “If she has washed the feet of the saints, if she has relieved the afflicted”; he spoke so in order to rouse all to imitation. Let us too, then, run to the work, that we may be able to boast there that we have washed the feet of saints. And if we must wash their feet, much more must we hand them money with our own hand, and strive to remain hidden. “Let not your left hand know,” he says, “what your right hand is doing.” Why do you take countless witnesses? Let not even your servant see, if it is possible, nor your wife. Many are the stumbling-blocks of the deceiver; often she who has never hindered will hinder then, either from vainglory or from something else. For Abraham too, though he had an admirable wife, hid it when he was about to offer up his son, though he did not know what would happen, but was persuaded that he would certainly kill him. What then would she have said, if she were one of the common sort? Would she not have said, “Who is this man who does these things?” Would she not have accused him of harshness and boorishness? The wife was not even thought worthy to see her own child, nor to hear his last voice, nor to behold him struggling; but he took him and led him away like a captive. But that righteous man thought of none of these things, drunk with longing; for he saw nothing else but how he might carry out what was commanded; neither son was there, nor wife; or rather he did not even know himself what would happen. So eager was he in every way to offer the sacrifice pure, not to defile it with tears or with protest. And see with what gentleness Isaac asks, and what he says to him: “Here are the wood and the fire; where is the sheep?” What then does the father say? “God will provide himself a sheep for a whole burnt offering, my child.” This is said also as a prophecy, that God will provide his Son for himself as a whole burnt offering; and at the same time it came to pass then too. Why do you hide it from him too, tell me … Yes, he says, I fear lest he grow numb, I fear lest he be found unworthy. Do you see with what great exactness he did everything? Rightly, then, Scripture said, “Let not … your left hand know what your right hand is doing”; that is, even if we have someone as a member of ourselves, let us not be eager to show him, unless there is necessity. For many evils come from this. One is lifted up to vainglory; a hindrance often arises. For this reason let us hide even from ourselves, if possible, that we may obtain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and always, and to the ages of ages.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 14.5 (PG 62:575; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/14-5)."},"chrysostom-hom-1-timotheum/15.1":{"o":"Νεωτέρας δὲ χήρας παραιτοῦ\" ὅταν γὰρ καταστρηγιάσωσι τοὺ Χριστοῦ. γαμεῖν θέλουσιν, ἔχουσαι κρῖμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν. \"Αμα δὲ καὶ ἀργαὶ μανθάνουσι περιερχόμεναι τὰς οἱἷκίας \" οὐ μόνον δὲ ἀργαὶ, ἀ.1.1ὰ καὶ φλύαροι καὶ περίεργοι, «λαλοῦσαι τὰ μὴ δέοντα, Βούλομαι μηδεμίαν ἀφορμὴν διδόναι τῷ ἀγτιχειμένῳ δορίας χάριν. \"δὴ γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ. α΄. Πολὺν ὑπὲρ τῶν χηρῶν ὁ Παῦλος ποιησάμενος λόγον, καὶ χρόνον αὐτῶν διορίσας τῷ λέγειν, Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, καὶ τὴν ποιότητα διδάξας τῆς χήρας τῷ εἰπεῖν, δὲ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ὄνιψε [ὑδ4]πάλιν ἐνταῦθά φησι’ Νεωτέρας δὲ χήρας “παραιτοῦ. Ὠερὶ δὲ τῶν παρθένων, καίτοι γε πολὺ φορτικωτέρου τοῦ πράγματος ὄντος, οὐδὲν τοιοῦτον αἰνίττεται\" εἰχότως. Διὰ τέ; Ὅτι ἐπὶ μείζοσιν ἀπ’ ἐγράψαντο, καὶ ἀπὸ μείζονος τῆς διανοίας ἐχεῖ τὸ ἔργὸν προέδη τοῦτο. Τὸ μὲν οὖν, Εἰ ἐξεγοδόχησεν, δὶ ἁγίων πόδας ἔνιψε, καὶ πάντα τὰ τοιαῦτα, διὰ τοῦ εὐπροσέδρου παρέσησε, καὶ τοῦ λέγειν, Ἡ δὲ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου. Εἰ δὲ χρόνων ἕνεχεν οὐδὲν ἀχριθολογεῖται, μὴ θαυμάσῃς \" μάλιστα μὲν γὰρ ἀπὸ τούτον χαχεῖνο δῆλον. ἽΛλλως δὲ εἷπον, ὅτι ἀπὸ μείζονος διανοίας ἐχεῖναι τὴν παρθενίαν εἴχοντο. Πρὸς δὲ τούτοις, ἐνταῦθα ἤδη πτώματα γέγονε, καὶ αὗται παρεῖχον τὴν ἀφορμὴν τῆς τοιαύτῆς νομοθεσίας\" ἐχεῖ δὲ τοιοῦτον οὐδὲν ἦν. Ὅτι γὰρ ἐξέπεσόν τινες ἤδη, ἀπὸ τούτου δῆλον, ἀπὸ τοῦ λέγειῖιν, Ὅταν γὰρ καταστρηνιάσωσι τοῦ Χριστοῦ, γαμεῖν θέλουσι\" καὶ πάλιν, Ἤδη γὰρ ἐξετράπησάν τινες ὀπίσω τοῦ Σατανᾶ. Νεωτέρας δὲ χήρας παραιτοῦ. Διὰ τί; Ὅταν γὰρ καταστρηγιάσωσι τοῦ Χριστοῦ, γαμεῖν θέλουσι. Τί ἐστιν, Ὅταν κατακαθάπερδταν ἐπὶ ἀνδρός τις ἐπιειχοῦς λέγῃ \" αὑτὴν, ὅτι ἑτέρου γέγονε. Δείχνυσι τοίνυν ὅτι καὶ τὴν χηρείαν ἀπλῶς εἵλοντο, οὐ χρίνασαι. “Αρα καὶ ἡ χήρα τῷ Χριστῷ ἁρμόζεται ἐν τῇ χηρείᾳ\" ἐγὼ γὰρ, φῆσὶ, προστάτης τῶν χηρῶν, καὶ πατὴρ τῶν ὁρφανῶν. Δείχνυσιν ὅτι οὐδὲ τὴν χηρείαν ὀρθῶς αἱροῦνται, ἀλλὰ καταστρηνιῶσιν \" ἀλλ᾽ ὅμως φέρει. Καὶ μὴν ἀλλαχοῦ φησιν \" Ἡρμοσάμην ὑμᾶς ὁνὶ ἀνδρὶ παρθένον ἀἁγγὴν παραστῆσαι τῷ Χριστῷ. Ὅταν ὀνομασθῶσιν αὐτῷ, φησὶ, Γαμεῖν θέλουσιν, ἔχουσαι κρῖμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν. Πίστιν τὴν συνθήχην λέγει, τὴν ἀλήθειαν “ ὡσεὶ ἔλεγεν\" Ἐψεύσαντο αὑτὸν, παρέδησαν τὰς συνθήχας, ἍΛμω δὲ καὶ ἀργαὶ μανθάνουσιν. Οὐχ ἄρα ἀνδράσι μόνον ἐπιτάττει τὸ ἐργάζεσθαι, ἀλλὰ καὶ γυναιξί\" πᾶσαν γὰρ τὴν χαχίαν ἐδίδαξεν ἡ ἀργία. Οὐ τούτῳ, φησὶ, τῷ χρέματ: μόνον εἰσὶν ὑπεύθυνοι, ἀλλὰ καὶ ἑτέροις ἁρματήμροιν. Εἰ ἄρα ἀνάρμοστον γυναιχὶ τὸ περιιέναι τὰς οἰχίας, πολλῷ μᾶλλον παρθένῳ. Οὐ μόνον δὲ, φησὶν, ἀργαὶ μανθάγουσιν, ἀ.λ:1λὰ καὶ φιλύαροι καὶ περίεργοι, σαι τὰ μὴ δέοντα. Βούλομαι οὖν γεωτέρας χήρας γαμεῖν, τεχγογογεῖν, οἰκοδεσποτεῖν. Τί οὖν συμβαίνει ὅταν καὶ ἡ τοῦ ἀνδρὸς μέριμνα ἀποστῇ, καὶ ἡ τοῦ Θεοῦ μὴ κατέχῃ; Εἰχότως ἀργαὶ, λάλοι, περίἐργοι γίνονται. Ὁ γὰρ τὰ ἑαυτοῦ μὴ μεριμνῶν, τὰ ἑτέρου μεριμνήσει πάντως\" ὥσπερ ὁ τὰ ἑαυτοῦ φροντίζων, τῶν ἑτέρων οὐδένα ποιήσεται λόγον, οὐδεμίαν ἕξει φροντίδα. Λαλοῦσαι τὰ μὴ δέοντα. Οὐδὲν οὕτως ἀνάρμοστον γυναικὶ, ὡς τὸ τὰ ἑτέρων περιεργάζεσθαι μάλιστα, οὐ μόνον δὲ γυναιχὶ, ἀλλὰ καὶ ἀνδρί \" ἀναισχυντίας γὰρ καὶ ἱταμότητος ριον τοῦτο μέγιστον. Βούζομαι οὖν. Ἐπειδὴ αὗται βούλονται, βούλομαι κἀγὼ νεωτέρας χήρας γαμεῖν, τοῦ ποιεῖν ἐχεῖνα τοῦτο βέλτιον. [655] “Ἔδει μὲν οὖν τὰ τοῦ Θεοῦ μεριμνᾷν, ἔδει τὴν πίστιν φυλάττειν \" ἐπειδὴ δὲ ἐχεῖνα οὐ γίνεται, βέλτιον ταῦτα γενέσθαι, ἢ ἐχεῖνα \" οὔτε γὰρ ὁ Θεὸς ἀθετεῖται, οὔτε αὗται καῦτα μανθάνουσι. ᾿Α πὸ μὲν γὰρ τῆς χηρείας ἐχείνης οὐδὲν χρηστὸν ἔσται\" ἀπὸ δὲ τοῦ γάμου τούτου πολλὰ ἀγαθά' ἐντεῦθεν τὸ χεχηνὺς καὶ ῥάᾷθυμον τῆς διανοίας αὐτῆς ἐπιστρέψαι δυνήσεται. Καὶ τίνος: ἕνεχεν, φησὶν, οὐχ εἶπεν, Ἐπειδὴ χῆραι ἐξέπεσον, πολλῆς αὐτὰς ἐπιμελείας δεῖ ἀπολαυειν, ὥστε μὴ παθεῖν ἅπερ εἷπον, ἀλλ᾽ ἐπέταξε γάμον; Ὅτι,οὐ χεχώλυται, ὅτε ἐν ἀσφαλείᾳ χαθέστησι“ διὸ καὶ ἐπάγει: Μηδεμίαν διδόναι ἀφορμὴν τῷ ἀντικειμόνῳ «Ἰοιδορίας χάριν, μηδὲ.αδήν τινα. \"Ἤδη γάρ τινες ἐξετράπησαν' ὀπίσω τοῦ Σατανᾶ. Κωλύει τοίνυν τὰς χήρας τὰς τοιαύτας, οὐ βουλόμενος μὴ εἶναι χήρας νεωτέρας, ᾿ ἀλλὰ μὴ βουλόμενος μοιχαλίδας εἶναι, μὴ βουλόμενος ἀργὰς εἶναι καὶ περιέργους, λαλούσας τὰ μὴ δέοντα, μὴ βουλόμενος τὸν διάδολον ἀφορμὴν λαμδάνειν \" ὡς εἰ μὴ τοιοῦτον ἐγίνετο, οὐχ ἂν ἐχώλυσεν. Εἰ δέ τις πιστὸς ἣ πιστὴ ἔχει χήρας, ἑπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ᾿Εχχιησία, ἵνα ταῖς ὄγτως χήραις ἑπαρκῇ. δρᾷς πῶς πάλιν ὄντως χήρας λέγει ἐχείνας τὰς μεμονωμένας, τὰς οὐδαμόθεν ἐχούσας παραμυθίαν; Οὕτω γὰρ βέλτιον ἦν. Δύο γὰρ ἐγίνετο τὰ μέγιστα, καὶ ἐχεῖναι 8 ἀφορμὴν ἐλάμδανον τοῦ εὖ ποιεῖν, καὶ αὖται διετρέφοντο καλῶς, καὶ ἡ Ἐχχλησία οὐχ ἑδαρεῖτο. Καλῶς προσέθηχεν, Εἶ τις πιστός\" παρὰ γὰρ τῶν ἀπίστων οὐχ ἔδει τὰς πιστὰς τρέφεσθαι, ἵνα μὴ δόξωσι δεῖσθαι αὐτῶν. Καὶ ὄρα πῶς παραμυθητιχῶς \" Οὐχ εἶπε, Πολυτέλειάν τινα σία, φησὶ, ταῖς ὄντως χήραις ἐπαρκῇ. “Ἄρα καὶ παύτης τὸν μισθὸν αὔτη ἔχει τῆς βοηθείας - ἡ γὰρ βοηθοῦσα ταύτῃ, οὐ ταύτῃ βοηθεῖ μόνον, ἀλλὰ καὶ ἐχείναις, μετ᾽ εὐρυχωρίας ἀφεῖσα αὐτὰς τρέφεσθαι. Βούλομαι νεωτέρας, τί; τρυφᾷν; ἀλλὰ σπαταλᾷν; οὐδὲν τοιοῦτον, ἀλλὰ, Γαμεῖν, τεχγογογεῖν, σποτεῖν. Ἵνα γὰρ μὴ νομίσῃς αὐτὸν εἰς τρυφὴν \"αὐτὰς προτρέπειν, ἐπήγαγε\" Μηδεμίαν διδόναι ἀφ\" ορμὴν τῷ ἀντικειμένῳ “λοιδορίας χάριν. Ἔδει μὲν γὰρ αὐτὰς εἶναι ἀνωτέρας τῶν βιωτιχῶν: ἐπειδὴ δὲ χκατώτεραι γεγόνασι, χἂν ἐν αὐτοῖς στηχέτωσαν. Οἱ καλῶς προεστῶτες πρεσδύτεροι, διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν «λόγῳ καὶ διδασκαλίᾳ. Λέγει γὰρ ἡ Γραφή\" Βοῦν ἀλοῶντα οὐ φιμώσεις\" καὶ, Ἅξιος ὁ ἐργάτης τοῦ μισθοῦ αὑτοῦ.","t":"“But refuse younger widows; for when they grow wanton against Christ, they wish to marry, incurring condemnation because they have set aside their first faith. At the same time they also learn to be idle, going about from house to house; and not only idle, but also gossips and busybodies, saying what they should not. I wish, then, the younger widows to marry, to bear children, to manage their households, to give the adversary no occasion for reviling. For some have already turned aside after Satan.” 1. Paul, having made a long discourse about widows, and having fixed their age by saying, “Let a widow be enrolled not less than sixty years old,” and having taught the character of the widow by saying, “if she has brought up children, if she has shown hospitality, if she has washed the feet of the saints,” says here again: “But refuse younger widows.” About virgins, although the matter is far more burdensome, he hints at nothing of the kind. Naturally. Why? Because they enrolled themselves for greater things, and the work proceeded there from a greater purpose. The things, then, of “if she has shown hospitality, if she has washed the feet of the saints,” and all such things, he indicated through “devoted” and through saying, “The unmarried woman cares for the things of the Lord.” And if he is not exact about their age, do not wonder; for that too is especially clear from this. And besides, I said that they held to virginity from a greater purpose. Moreover, here falls had already happened, and these women provided the occasion for such legislation; but there there was nothing of the kind. For that some had already fallen is clear from this, from his saying, “For when they grow wanton against Christ, they wish to marry”; and again, “For some have already turned aside after Satan.” “But refuse younger widows.” Why? “For when they grow wanton against Christ, they wish to marry.” What is “when they grow wanton”? … as when one says of a woman with a kindly husband … that she has become another's. He shows, then, that they chose widowhood without due thought, not from judgment. So the widow too is joined to Christ in her widowhood; for “I am,” he says, “the protector of widows and the father of orphans.” He shows that they do not choose widowhood rightly, but grow wanton; and yet he bears it. And indeed elsewhere he says, “I betrothed you to one husband, to present you as a pure virgin to Christ.” When they have been named his, he says, “they wish to marry, incurring condemnation because they have set aside their first faith.” By “faith” he means the compact, the troth; as if he said: they have been false to him, they have broken the compact. “At the same time they also learn to be idle.” So he enjoins work not on men only but also on women; for idleness has taught every vice. They are answerable not for this fault only, he says, but for other faults too. If, then, it is unbecoming for a woman to go about from house to house, much more for a virgin. “And not only idle,” he says, “but also gossips and busybodies, saying what they should not.” “I wish, then, the younger widows to marry, to bear children, to manage their households.” What then happens when the care of a husband is gone and the care of God does not hold them? Naturally they become idle, talkative, busybodies. For one who does not care for his own affairs will certainly care for another's; just as one who minds his own affairs will take no account of others', will have no concern for them. “Saying what they should not.” Nothing is so unbecoming to a woman as to meddle in others' affairs; and not to a woman only, but to a man too; for this is the greatest sign of shamelessness and impudence. “I wish, then.” Since these women wish it, I too wish the younger widows to marry; this is better than doing those things. They ought indeed to care for the things of God, they ought to keep their faith; but since those things do not happen, it is better that these should happen than those; for neither is God set aside, nor do they learn those things. For from that widowhood nothing good will come; but from this marriage many good things; from this she will be able to turn back the gaping and slackness of her mind. And why, he asks, did he not say, “Since widows have fallen, they ought to enjoy much care, so as not to suffer what I said,” but enjoined marriage? Because it is not forbidden, when it sets them in safety. That is why he adds, “to give the adversary no occasion for reviling,” nor any … “For some have already turned aside after Satan.” He forbids, then, such widows, not because he does not wish there to be younger widows, but because he does not wish them to be adulteresses, does not wish them to be idle and busybodies, saying what they should not, does not wish the devil to get an occasion; so that, if such things did not happen, he would not have forbidden it. “If any believing man or woman has widows, let them relieve them, and let the church not be burdened, so that it may relieve those who are truly widows.” Do you see how again he calls truly widows those who are left alone, who have consolation from nowhere? For so it was better; for the greatest two things came about: those gained an occasion of doing good, these were well maintained, and the church was not burdened. Rightly he added, “If any believing”; for believing women ought not to be maintained by unbelievers, so that they might not seem to need them. And see how consolingly he speaks; he did not say, Some extravagance … “so that the church,” he says, “may relieve those who are truly widows.” So she too has the reward of this help; for she who helps this one helps not this one only but also those others, letting them be maintained with greater abundance. “I wish the younger widows” to do what? To live in luxury? To be self-indulgent? Nothing of the kind; but “to marry, to bear children, to manage their households.” For lest you think he urges them to luxury, he added: “to give the adversary no occasion for reviling.” They ought indeed to be above worldly things; but since they have become lower, let them at least stand firm in these. “Let the presbyters who preside well be counted worthy of double honour, especially those who labour in word and teaching. For the Scripture says, “You shall not muzzle an ox that treads out the grain,” and, “The worker is worthy of his wages.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 15.1 (PG 62:577; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/15-1)."},"chrysostom-hom-1-timotheum/15.2":{"o":"Τιμὴν ἐνταῦθα τὴν θεραπείαν λέγει, τὴν τῶν ἀναγκαίων χορηγίαν. Τὸ γὰρ ἐπαγαγεῖν, Οὐ φιμώσεις βοῦν ἁλοῶντα, καὶ, \"Αξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ, τοῦτο δηλοῖ. ἽΔρα καὶ ὅταν λέγῃ, Χήρας τίμα, τοῦτο λέγει περὶ τῆς τῶν ἀναγκαίων τροφῆς, Ἵνα ταῖς ὄγτως χήραις ἐπαρκέσῃ, φησί\" καὶ πάλιν, Τίμα τὰς ὄντως χήρας\" τουτέστι, τὰς ἐν πενίᾳ\" ὅσῳ γὰρ ἄν τις ἐν πενίᾳ ἧ, τοσούτῳ μᾶλλόν ἔστι χήρα. Τίθησι [656] τὸ τοῦ νόμου, τίθησι τὸ τοῦ Χριστοῦ, ἀμφόπερα συμφωνοῦντα. Ὁ μὲν γὰρ νόμος φησὶν, Οὐ φιμώσεις βοῦν ἀλοῶντα. Ὁρᾷς πῶς βούλεται χάμνειν τὸν διδάσχαλον; Οὐ γὰρ ἔστιν, οὐχ ἔστιν, ἄλλος πόνος τοιοῦτος, ὡς ὁ ἐχείνου. ᾿Αλλ' ἐχεῖνο μὲν ποῦ νόμου\" πῶς δὲ καὶ τὸ τοῦ Χριστοῦ τίθησιν; \"Αξιος γὰρ, φησὶν, ὁ ἐργάτης τοῦ μισθοῦ αὑτοῦ. Μὴ τῷ μισθῷ τοίνυν προσέχωμεν μόνῳ, ἀλλὰ καὶ πῶς προσέταξε \" φησὶ γὰρ, Ἄξιος ὁ ἐργάτης τῆς τροφῆς αὑτοῦ ἐστιν. Ὥστε εἴ τις τρυφᾷ καὶ ἁνίεκαι, οὐχ ἔστιν ἄξιος \" εἰ μή τίς ἔστι βοῦς ἁλοῶν, καὶ πρὸς πνῖγος γαὶ πρὸς ἀκάνθας τὸ ζεῦγος ἀνέχων ἕλχει, καὶ οὐ πρότερον ἀφίσταται, ἕως ταῖς ἀποθήχκαὶς τοὺς χαρποὺς εἰσχομίσει, οὐκ ἔστιν ἄξιος. “Αρα δεῖ μετὰ ἀφθονίας ἐπιῤῥέειν τοῖς διδασχάλοις τὴν τῶν ἀναγκαίων χορηγίαν, ἵνα μὴ χάμνωσι μήτε ἐχλύωνται, μηδὲ περὶ τὰ μιχρὰ σχολάζοντες τῶν μεγάλων ἀποστερῶσιν ἑαυτούς \" ἵνα τὰ πνευματιχὰ ἐργάζωνται, μηδένα τῶν βιωτιχῶν ποιούμενοι λόγον. Τοιοῦτοι ἧσαν οἱ Λευΐται \" οὐδὲν αὐτοῖς ἔμελε τῶν βιωτικῶν, ὅτι τοῖς λαϊχοῖς ἔμελε τῆς αὐτῶν προνοίας, καὶ νόμῳ ἑτέταχτο τὰ τῶν προσόδων, οἷον αἱ δεχάται, τὰ ἀπὸ τῶν χρυσίων, αἱ ἀπαρκαὶ, αἱ εὐκαὶ, καὶ πολλὰ ἕτερα. ᾿Αλλ᾽ ἐχείνοις μὲν εἰχότως ταῦτα ἐνομοθέτει, ἅτε τὰ παρόντα ζητοῦσιν \" ἐγὼ δὲ πλέον οὐδὲν λέγω τοῦ δεῖν τοὺς προεστῶτας ἔχειν τροφὰς καὶ σχεπάσματα, ἵνα μὴ περιέλχωνται εἰς ταῦτα. Τί δέ ἐστι, Διπιλῆς τιμῆς; Διπλῆς τῆς πρὸς τὰς χήρας, ἣ τῆς πρὸς τοὺς διαχόνους, ἢ ἁπλῶς διπλῆς πιμῆς πολλῆς φησι. Μὴ τοῦτο τοίνυν μόνον σχοπῶμεν, ὅτι διπλῆς αὐτοὺς τιμῆς ἠξίωσεν, ἀλλ᾽ ὅτι προσἐθηχε, Τοὺς καλῶς προεστῶτας. Τί δέ ἐστι, Καλῶς προεστῶτας; ᾿Αχούσωμεν τοῦ Χριστοῦ λέγοόντος \" Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν προδάτων. ΓΚρα τοῦτό ἐστι χαλῶς προεστάναι, μηδενὸς φείδεσθαι τῆς ἐχείνων χηδεμονίας ἕνεχεν. Μάλιστα, φησὶν οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκα.ϊίᾳ. Ποῦ νῦν εἰσιν οἱ λέγοντες μὴ δεῖν λόγου, μηδὲ διδασχαλίας; ὅπου γε καὶ Τιμοθέῳ τοσαῦτα παραινεῖ λέγων, Ταῦτα μελέτα, ἐν τούτοις ἴσθι καὶ πάλιν, Πρόσεχε τῇ ἀναγνώσει, τῇ παραχιλήσει\" τοῦτο γὰρ ποιῶν καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντας. Καὶ τούτους μάλιστα πάντων τῶν ἄλλων τιμᾶσθαι βούλεται\" καὶ τὴν αἰπίαν τίθησιν, ὅτι πολὺν πόνον ὑπομένουσι, φησίν. Εϊχότως. Ὅταν γὰρ ὁ μὲν ἕτερος μήτε ἀγρυπνῇ, μῆτε φροντίξῃ, ἀλλὰ ἁπλῶς συνεδρεύῃ ἐν ἀδείᾳ καὶ ἀμεριμνίᾳ, Ἰκεῖνος. δὲ χόπτηται φροντίζων, μελετῶν, καὶ μάλιστα, ὅταν ἄπειρος ἧ καὶ λόγων τῶν ἔξωθεν, πῶς οὐ δεῖ μάλισνα τιμῆς ἀπολαύειν καὶ πρὸ τῶν ἄλλων ἁπάντων αὐτὸν εἰς τοσούτους πόνονς ἀφιέντα; Μυρίαις γὰρ γλώσσαις ἐστὶν ὑπεύθυνος \" ὁ δεῖνα ἐμέμψατο, ἕτερος ἐπήνεσεν, ἄχλος ἄλλος διέδαλε τὴν μνήμην καὶ τὴν σύνθεσιν\" καὶ δεῖ αὐτῷ πολλῆς ἰσχύος, ὥστε ταῦτα φέρειν. Μέγα γὰρ τοῦτο, μέγα πρὸς Ἐχχλησίας οἰχοδομὴν, καὶ πολὺ συντελεῖ τὸ διδαχτιχοὺς εἶναι τοὺς προεστῶτας ' χἂν τοῦτο μὴ παρῇ, πολλὰ τῶν ἐν ταῖς Ἐχχλητίαις οἴχεται. Διὰ τοῦτο μετὰ τῶν ἄλλων, μετὰ τοῦ φιλοξένου καὶ τοῦ ἐπιειχοῦς, μετὰ τοῦ [657] ἀλήπτου, καὶ τοῦτο ἀριθμεῖ λέγων, διδαχτιχόν. Ἐπεὶ διὰ τί διδάσχαλος λέγεται; Ναὶ, φησὶν, ἵνα τῷ βίῳ διδάσχῇ φιλοσοφίαν. “Ὥστε ταῦτα περιττὰ, καὶ οὐ δεῖ «ἧς ἀπὸ τῶν λόγων διδασχαλίας εἰς προχοπήν. Καὶ πῶς ὁ Παῦλός φησι, Μάλιστα οἱ κοπιῶντες ἐν «Ἰόγῳ καὶ διδασχαλίᾳ; ὅταν γὰρ περὶ δογμάτων ἧ λόγος, ποῖος βίος ἐνταῦθα ἰσχὺν ἔχει; Τίνα λόγον δέ φησιν; Οὐ τὸν χομπώδη, οὐδὲ τὸν τὴν κομψείαν ἔχοντα τὴν ἔξωθεν, ἀλλὰ τὸν ἰσχὺν πολλὴν χεκτη.μένον τοῦ πνεύματος, τὸν συνέσεως γέμοντα καὶ φρονήσεως. Οὐ κατασχευῆς οὖν αὐτῷ καὶ φράσεως δεῖ, ἀλλὰ νοημάτων, οὐδὲ συνθήκης \", ἀλλὰ φρενῶν. ἐκτὸς εἰ μὴ ἐπὶ δύο ἣ τριῶν μαρτύρων. Κατὰ γὰρ νεωτέρου δεῖ ἐχτὸς μαρτύρων κατηγορίαν δέχεσθαι; χατὰ δὲ ὅλως τινὸς, καὶ οὐχὶ μετὰ ἀχριδείας πάντοτε δεῖ τὰς χρίσεις ποιεῖσθαι; Τί οὖν ἔστιν ὅ λέγει; Οὐδὲ ἐπὶ ἄλλων, φησὶ, μάλιστα δὲ χατὰ πρεσδυνέρου. Πρεσδύτερον γὰρ ἐνταῦθά φησιν, οὐχὶ ὦ ἀξίωμα, ἀλλὰ τὴν ἡλιχίαν, ἐπειδῆπερ εὐχολώτερον ἀμαρτάνουσιν οἱ νέοι τῶν πρεσδυτέρων. Δῆλον δέ ἐστιν ἐντεῦθεν, ὅτι Ἐχχλησίαν λοιπὸν ἣν ἐμπεπιστευμένος ὁ Τιμόθεος, ἢ καὶ ἔθνος ὁλόκληρον τὸ «ἧς ᾿Ασίας \" διὸ καὶ περὶ πρεσδυτέρων αὐτῷ διαλέγεται. Τοὺς ἁμαρτάνογτος ἐνώπιον πάντων ἔλεγχεϑ, ἵνα καὶ οἱ 1οιποὶ φόδον ἔχωσι. Τουτέστι, Μὴ ταχέως ἔχχοπτε, ἀλλὰ μετὰ πολλῆς τῆς ἀχριδείας ἅπαντα περιεργάζου “ ὅταν μέντοι μάθῃς σαφῶς, σφοδρῶς ἐπέξιθι, ἵνα οἱ ἄλλοι σωφρονισθῶσιν. “Ὥτπερ γὰρ πὸ ἁπλῶς χαταχρίνειν βλαδερὸν, οὕτω τὸ μὴ ἐπεξιέναι τοῖς φανεροῖ; ἁμαρτήμασιν, ὁδόν ἔστι δοῦναι τοῖς ἄλλοις τοῦ τὰ αὐτὰ ποιεῖν καὶ τολμᾷν. δὲ, εἶπε, δηλῶν ὅτι οὐχ ἀπλῶς, ἀλλὰ μετὰ ἀποτὸμίας \" οὕτω γὰρ καὶ οἱ λοιποὶ φόθδον ἕξουσι. Πῶς οὖν φησιν ὁ Χριστὸς. Ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου, ἐὰν εἰς σὲ ἁμάρτῃ; μων χἀχεῖνον συγχωρεῖ ἐν τῇ ἐκχλησίᾳ ἐλέγχεαι. Υ. Τί οὖν; οὐχὶ σχανδαλίζει μᾶλλον τὸ ἐνώπιον πάντων ἐλέγχεσθαι; Πῶς; Ὅταν γὰρ τὸ ἁμάρτημα ὦσιν εἰδότες, τὴν δὲ χόλασιν οὐκέτι, μᾶλλον δχανδαλίζονται. Ὥσπερ γὰρ ἀτιμωρήτων μενόντων τῶν ἁμαρτανόντων, πολλοὶ οἱ πλημμελοῦντες \" οὗτω πκολαζομένων, πολλοὶ οἱ χατορθοῦντές εἰσιν. Οὕτω καὶ ὁ Θεὸς ἐποίησε\" τὸν Φαραὼ εἰς μέσον ἀγαγὼν ἐχόλασε, καὶ τὸν ΝΝαδουχοδονόσορ, καὶ πολλοὺς ἐτέρους καὶ χατὰ πόλιν, καὶ κατὰ ἄνθρωπον ὁρῶμεν δίχην δεδωχότας. Αρα βούλεται πάντας. φόθον ἔχειν παρὰ τοῦ ἐπισχόπου, καὶ πᾶσιν αὑτὸν ἐφίστησιν. Δ] αοΡαίυγ ἀλλὰ νοημάτων, ὅπως ἂν λέγηται, οὐδὲ σννεομδαδι πη. 6 χ δ αἷϊ, Νοπ αἰ φαδὶς οα ὑουὶ γοβὶρίβουηι. δῖ. οἱ θαυ [δεἷϊ : ΡΙΑταοη δι ἴῃ πιθδ πὶ Νυ 5 (οἷν [Δ ἀ6] οἰ ἀδαϊίυβ, πα ας ἐϊὰ εἰογίοϑυς, θεὰς αἰ σεπιίϑιια 66 (8. (ον. ἃ.. γοβρυθη 65 ἀἰοἴπιι!5 ἢ ἢ] 6556 ν᾽ δι παπηδηδπὶ ἢ Ἐπειδὴ γὰρ πολλὰ ἀπὸ ὑπονοίας χρίνεται, δεῖ, φησὶν, εἶναι τοὺς μαρτυροῦντας, καὶ διελέγχοντας αὑτὸν κατὰ τὸν παλαιὸν νόμον. Ἐπὶ γὰρ δύο ἣ τριῶν μαρεύρων σταθήσεται τᾶν ῥῆμα. Κατὰ Οὐχ εἶπε, μὴ καταχρίνῃς, ἀλλὰ, μηδὲ δέξῃ χατηγορίαν, μηδὲ ὅλως εἰς χρίσιν καταθῇς. Τί οὖν, ἂν καὶ δὲ ἀπὸ τῆς χρίσεως ἐξεταζόμενον [058] καὶ τοῦτο γενέαθαι δῆλον. Τὰ γὰρ ἁμαρτήματα ἀγαπητὸν καὶ δύο μάρτυρας ἔχειν, διὰ τὸ λάθρα γίνεσθαι καὶ χεχρυμμένως \" ὥστε πολλῆς δοχιμασίας σημεῖον τοῦτο. Τί οὖν, ἂν μὲν ὡμολογημένα ἧ τὰ ἁμαρτήματα, μάρτυρας δὲ μὴ ἔχῃ, ἀλλὰ πονηρὰν ὑπόνοιαν; Εἶπον ἄνω, φησὶ, Δεῖ δὲ αὐτὸν καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν. Μετὰ φόδου τοίνυν ἀγαπῶμεν τὸν Θεόν \" δικαίῳ μὲν γὰρ νόμος οὐ χεῖται \" οἱ δὲ πολλοὶ καὶ τὴν ἀρετὴν ἀνάγχῃ μετερχόμενοι, καὶ οὐ προθέσει, μεγάλα ἀπὸ τοῦ φόδου καρποῦνται, πολλάχις τὰς ἐπιθυμίας ἐχχόπτοντες τὰς ἑαυτῶν. Διὰ τοῦτο περὶ γεέννης ἀχούωμεν, ἵνα πολύ \" τι χαρπωσώμεθα ἀπὸ τῆς ἀπειλῆς καὶ τοῦ φόδου τούτον. Εὲ γὰρ μέλλων ἐμθάλλειν εἰς αὐτὴν τοὺς ἁμαρτάνοντας, μὴ προεῖπε ταύτης τὴν ἀπειλὴν, πολλοὶ ἐνέπεσον ἂν εἰς αὐτήν. Εἰ γὰρ νῦν τοῦ φόδου ἡμῶν τὰς ψυχὰς, εἰσί τινες οἱ οὕτω ῥᾳδίως ἀμαρτάνοντες, ὡς οὐδὲ οὔσης αὐτῆς \" εἰ μηδὲν τούτων εἴρητο μὴτε ἠπείλητο, τί οὐχ ἂν εἰργασάμεθα δεινόν; Ὥστε, ἅπερ ἀεί φημι, τῆς βασιλείας οὐχ ἧττον ἡ γέεννα τοῦ Θεοῦ τὴν χηδεμονίαν δείχνυσιν. Ἢ γέεννα γὰρ τῇ βασιλείᾳ συμπράττει, τοὺς ἀνθρώπους τῷ φύδῳ ὠθοῦσα πρὸς αὐτήν. Μὴ οὖν ἀπηνείας μηδὲ ὠμότητος εἶναι τὸ πρᾶγμα νομίσωμεν, ἀλλὰ ἐλέου καὶ φιλανθρωπίας πολλῆς καὶ χηδεμονίας καὶ φίλτρου τοῦ περὶ ἡμᾶς. Εἰ μὴ ἠπειλήθη καταστροφὴ ἐπὶ Ἰωνᾶ, οὐκ ἂν ἐχωχύθη ἡ καταστροφή \" εἰ μὴ εἶπεν, ὅτι Καταστραφήσεται Νιγευῖ, οὐχ ἂν ἔστη Νινευῖ\" εἰ μὴ ἠπειλήθη γέεννα, ἅπαντες ἂν εἰς γέενναν ἐνετέσομεν᾽ εἰ μὴ ἠπειλήθη πῦρ, οὐδεὶς ἂν διέφυγε τὸ πῦρ. Ἐναντία ὧν βούλεται πράττειν λέγει, ἵνα πράττῃ ἃ βούλεται. Οὐ βούλεται τὸν θάνατον τοῦ ἁμαρτωλοῦ, καὶ λέγει τὸν θάνατον τοῦ ἁμαρτωλοῦ, ἵνα μὴ ἐμδάλῃ εἰς θάνατον \" οὐκ εἶπε ῥήματι μόνον, ἀλλὰ καὶ τὸ ἔργον δείχνυσιν, ἵνα φεύγωμεν. “ἵνα δὲ μὴ τις νομίσῃ ἀπειλὴν εἶναι τὸ πρᾶγμα μόνον, ἀλλὰ καὶ ὄντως εἶναι, ἀπὸ τῶν ἐνταῦθα γεγονότων δῆλον ποῦτο ἐποίησεν. Ἢ οὐ δοχεῖ σοι τῆς γεέννης εἶναι σύμδολον ὁ χαταχλυσμὸς, ὁ τῆς παντελοῦς πανωλεθρίας τοῦ ὑετοῦ τοῦ πυρός; “Ὥσπερ γὰρ, φησὶν, ἐν ταῖς ἡμέραις Νῶδ ἦσαν γαμοῦντες καὶ ἐχγαμίζοντες, οὕτω καὶ νῦν. Προεῖπε πρὸ πλείονος χρόνου τότε, καὶ νῦν προλέγει πρὸ ἑτῶν τετραχοσίων, ἣ καὶ πλειόνων, ἀλλ᾽ οὐδεὶς ὁ προσέχων πάντες μύθους εὸ πρᾶγμα εἶναι νομίζουσι, πάντες γέλωτα, οὐδένα φόθος ἔχει, οὐδεὶς δαχρύει, οὐδεὶς πατάσσει τὸ στῆθος. Ὃ ποταμὸς τοῦ πυρὸς ἀναύράσσεται, ἡ φλὸξ ἐχκαί.ται, καὶ ἡμεῖς γελῶμεν καὶ τρυφῶμεν καὶ ἁμαρτάνομεν ἀδεῶς. Οὐδεὶς εἰς νοῦν τὴν ἡμέραν ἐχείνην λαμδάνει ποτὲ, οὐδεὶς ἐννοεῖ, ὃ τι παρέρχεται τὰ παρὄντα, ὅτι πρόσκαιρα ταῦτα, καίτοι τῶν πραγμάτων χαθ᾽ ἑχάστην ἡμέραν βοώντων, καὶ φωνὴν ἀφιέντων. Οἱ ἄωροι θάνατοι, αἱ τῶν πραγμάτων μεταθυλαὶ, καὶ ζώντων ἡμῶν γινόμεναι, οὐ παιδεύουσιν ἡμᾶς, αἱ ὅδ ἀῤῥωστίαι καὶ τὰ λοιπὰ νοσήματα. Οὐχ ἐν τοῖς ἡμετέροις [659] δὲ σώμασι τὰς μεταδολὰ; μόνον, ἀλλὰ καὶ ἐν αὐτοῖς τοῖς στοιχείοις ἴδοι τις ἄν’ καὶ ἐν ταῖς ἡλικίαις δὲ χαθ᾽ ἑχάστην ἡμέραν τὸν θάνατον μελετῶμεν, καὶ ἐν πᾶσι τὸ ἄστατον πανταχοῦ διὰ τῶν πραγμάτων χαραχτηρίζεται. Οὐδέποτε χειμὼν ἔμεινεν, οὐδέποτε θέρος, οὐδὲ ἕαρ, οὐδὲ μετόπωρον, ἀλλὰ πάντα «ρέχει καὶ ἀφίπταται καὶ ῥεῖ. ᾿Αλλὰ τί βούλει εἴπω ᾿ τὰ ἄνθη, τὰ ἀξιώματα, τοὺς βασιλεῖς τοὺς νῦν ὄντας, καὶ αὔριον οὐχ ὄντας; ἀλλὰ τοὺς πλουτοῦντας : ἀλλὰ τὰ οἰχοδομήματα τὰ λαμπρά : ἀλλὰ νύχτα καὶ ἡμέραν; ἀλλὰ τὸν ἥλιον; ἀλλὰ τὴν σελήνην; οὐ φθίνει καὶ αὐτή; καὶ αὐτὸς δὲ ὁ ἥλιος οὐχ ἐχλείπει πολλάχις, οὐ σχοτίζεται, οὐ νέφος αὐτὸν χρύπτει; Μή τι τῶν ὁρωμένων παραμένει διαπαντός; Οὐδὲν, ἀλλ᾽ ἡ ψυχὴ μόνη τῶν ἐν ἡμῖν, καὶ ταύτης ἀμελοῦμεν. Τῶν μὲν ἀλλοιουμένων, ὡς μενόντων πολλὴν ποιούμεθα πρόνοιαν\" τῆς δὲ μενούσης, ἀεὶ ὡς παρερχομένης \"οὐδένα ἔχοντες λόγον. Ὁ δεῖνα μεγάλα δύναται: ᾿Αλλ᾽ ἕως αὔριον, μετὰ δὲ ταῦτα ἀπολεῖται\" καὶ δῆλον ἐχ τῶν μείζονα δυνηθέντων, καὶ νῦν οὐδαμοῦ φαινομένων. Σχηνή τίς ἐστιν ὁ βίος, καὶ ὄναρ. Καθἀπερ γὰρ ἐπὶ τῆς σχηνῆς τοῦ σχήνους Ρ ἀρθέντος αὲ ποιχιλίαι διαλύονται, καὶ τὰ ὀνείρατα τῆς ἀχτῖνο; φανείσης πάντα ἀφίπταται\" οὕτω καὶ νῦν τῆ; συνπελείας γενομένης, καὶ τῆς χοινῆς καὶ τῆς ἑνὸς ἑκάστου, πάντα λύεται καὶ ἀφανίζεται. Καὶ ξύλον μὲν, ὃ ἐφύτευσας, μένει, καὶ ἡ οἰχία, ἣν οἰχοδομεῖς, καὶ αὐτὴ μένει\" ὁ δὲ τεχνίτης καὶ ὁ γεωργὸς ἀπάγονται καὶ διαφθείρονται. Καὶ τούτων γινομένων, οὐδὲ οὕτως ἐντρεπόμεθα, ἀλλ᾽ ὡς ἀθάνατοι ταῦτα πάντα κατασχευάζομεν, τρυφῶντες καὶ σπαταδ΄ Ἄκουσον τί φησιν ὁ Σολομῶν, ὁ ἔργῳ πεῖραν λαδὼν τῶν παρόντων πραγμάτων \" ᾿ρχοδόμηςά μοι οἰκίας, φησὶν, ἐρύτευσα κήπους καὶ παραδείσους, καὶ χρυσίον ἐγένετό μοι, ἐποίησά μοι ἄδοντας καὶ ἀδούσας, ποίμγια καὶ βουκόλια. Οὐδεὶς γὰρ οὕτως ἐγένετο τρυφηλὸς, οὐδεὶς οὕτως ἔνδοξος, οὐδεὶς οὕτω σοφὸς, οὐδεὶς οὕτως ἄρχων, οὐδεὶς οὕτω χατὰ νοῦν πάντα εἶδεν αὐτῷ προχεχωρηχότα. Τί οὖν; Οὐδὲν τούτων ἀπώνατο\" ἀλλὰ τί φησι μετὰ ταῦτα πάντα; Ματαιότης γὰρ, φησὶ, ματαιοτήτων, τὰ πάντα ματαιότης\" οὐχ ἁπλῶς ματαιότης, ἀλλὰ χαθ᾽ ὑπερδολήν. Πεισθῶμεν αὐτῷ, παραχαλῶ, τῷ διὰ πείρας ἧχοντι \" πεισθῶμεν αὐτῷ, καὶ ἐπιλαδώμεθα πραγμάτων, ἔνθα οὐχ ἔτι ματαιότης, ἔνθα ἀλήθεια, ἔνθα πάντα πάγια καὶ βέδαια, ἔνθα πάντα ἐπὶ τῆς πέτρας ῳχοδόμηται, ἔνθα γῆρας οὐχ ἕνι, οὐδὲ πάροδος, ἔνθα πάντα ἀνθεῖ, ἔνθα πάντα ἀχμάζει, ἕνθα παλαιούμενον οὐδὲν, οὐδὲ γηράσχον, οὐδὲ τὸν Θεὸν, μὴ φόδῳ γεέννης, ἀλλ᾽ ἐπιθυμίᾳ βασιλείας. Τί γὰρ, εἰπέ μοι, τοῦ τὸν Χριστὸν ἰδεῖν ἴσον; Οὐδὲν οὐχ ἔστι. Τί δὲ τοῦ ἀπολαῦσαι τῶν ἀγαθῶν ἐχείνων ἴσον; Οὐχ ἔστιν οὐδέν \" εἰκότως. Οὔτε γὰρ ὀφθα.1- \" μὸς εἶδε, οὔτε οὗς ἤκουσεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέδη, ἃ ἡτοίμασεν ὁ Θεὸς, φησὶ, τοῖς ἀγαπῶσιν αὑτόν. ᾿ μεν τούτων. Οὐχὶ μυριάχις αὐτῶν [640] κατηγοροῦμεν, ὕτι οὐδὲν ὁ βίος ὁ ἀνθρώπινος; Τί σπουδάζεις ᾿ περὶ τὸ μηδέν; τί πόνους ὑφίστασαι περὶ τὸ μηδὲν; ᾿Αλλ’ ὁρᾷς οἰχοδομὰς λαμπρὰς, καὶ τούτων ἀπατᾷ σε ἡ θέα; ᾿Αλλ᾽ εὐθέως ἴδε εἰς τὸν οὐρανὸν, ἀνάδλεψον ἀπὸ τῶν λίθων καὶ χιόνων πρὸς ἐχεῖνο τὸ κάλλος, “καὶ ὄψει ταῦτα ὅτι μυρμήκων καὶ χωνώπων ἐστὶν ἔργα. Ἐμφιλοσόφησον τῇ θέᾳ ἄνιθι πρὸς τὰ ἐν τῷ οὐρανῷ \" ἐχεῖθεν χατάμαθε τὰς λαμπρὰς οἰχοδημὰς, καὶ ὄψει οὐδὲν οὔσας, ἀλλὰ παίδων ἀθύρματα μιγρῶν. Εἶδες πῶς λεπτότερος, πῶς χουφότερος, πῶς χκαθαρώτερος καὶ διανγέστερος ὁ ἀὴρ, ὅσῳ ἂν ἀνα- “Θαίνῃς εἰς ὕψος; Ἐχεϊ οἱ τὴν ἐλεημοσύνην ἐργαζόμενοι τὰς οἰκίας ἔχουσι, τὰς σχηνάς. Ταῦτα ἐν τῇ ἀναστάσει χαταλύεται, μᾶλλον δὲ πρὸ τῆς ἀναστάσεως; χρόνος ἐπελθὼν διέφθειρε καὶ ἡφάνισε καὶ διέλυσε\" καὶ πρὸ τοῦ χρόνου δὲ ἐν αὐτῇ πολλάχις τῇ ἀκμῇ καὶ τῇ ὥρᾳ ἣ σεισμὸς χατήνεγχεν, ἣ καὶ ἐμπρησμὸς τὸ πᾶν ἐλυμήνατο. Οὐ γὰρ δὴ ἐν ταῖς ἦλικίαις τῶν ἀνθρώπων, ἀλλὰ καὶ ἐν ταῖς οἰχοδομαῖς εἰσιν ἄωροι θάνατοι\" καὶ πολλάχις τὰ μὲν σαθρὰ τῷ χρόνῳ γενόμενα, τῆς γῆς τινχχθείσης, ἔμεινεν ἀκλινῆ \" τὰ δὲ ἀπαστράπτοντα, καὶ πεπηγότα, καὶ νεοχατασχεύαστα, ὑπὸ βροντῆς μόνης κατεσείσθη καὶ ἀπώλετο\" καὶ τοῦτο τοῦ Θεοῦ οἰκονομοῦντος, οἶμαι, ἵνα μὴ μέγα φρονῶμεν ἐν ταῖς οἰχοδομαῖς. Βούλει καὶ ἑτέρως μὴ ἀθυμεῖν, ἐπὶ τὰ χοινὰ ἐλθὲ οἰχοδομήματα, ὧν ἴσον μετέχεις καὶ σύ. Οὐ γάρ ἐστιν, οὐκ ἔστιν οἰχία, χἂν σφόδρα ἣ λαμπρὰ, τῶν δημοσίων οἰχοδομημάτων λαμπροτέρα. Ἐνδιάτριψον ὅσον χρόνον θέλεις ἐχεῖ \" σά ἔστιν ἐχεῖνα, σά ἐστι μετὰ τῶν ἄλλων \" χοινά ἐστι, καὶ οὐχ ἴδια. ᾿Αλλ᾽ οὐ τέρπει ταῦτα, φησίν, Οὐ τέρπει, πρῶτον μὲν τῇ συνηθείᾳ, δεύτερον δὲ τῇ πλεονεξίᾳ. \"Ἄρα τὸ τερπνὸν ἡ πλεονεξία ἐστὶν, οὐχὶ τὸ κάλλος\" ἄρα ἡ τέρψις ἡ πλεονεξία ἐστὶ, καὶ τὸ τὰ πάντων βαύλεσθαι ἰδιοποιεῖσθαι. Μέχρι τίνος πήγαμεν, καὶ χαθάπερ οἱ σχώληχες, περὶ τὸν βόρθοηον ἐγχαλινδούμεθα; Τὸ σῶμα ἡμῖν ἔδωχεν ὁ Θεὸς ἀπὸ γῆς, ἵνα καὶ αὐτὸ εἰς οὐρανὸν ἀναγάγωμεν, οὐχ ἵνα δι' αὐτοῦ καὶ τὴν ψυχὴν εἰς γῆν χατασπῶμεν γεῶδές ἐστιν, ἀλλ᾽, ἐὰν θέλω, οὐράνιον γίνεται. “Ὅρα πόσῃ τετίμηκεν ἡμᾶς τιμῇ, τοιοῦτον ἔργον ἐπιτρέψας ἡμῖν. Ἐποίησα, φησὶν, ἐγὼ γῆν καὶ οὐρανόν\" δίδωμι καὶ σοὶ δημιουργίαν, ποίησον τὴν γῆν οὐρανόν \" δύνασα: γάρ. Ὁ ποιῶν πάντα, καὶ μετασκευάζων αὑτὰ, περὶ τοῦ Θεοῦ εἴρηται. ᾿Αλλὰ ταύτην καὶ τοῖς ἀνθρώποις ἔδωχε τὴν ἐξουσίαν\" καθάπερ τις πατὴρ φιλόστοργος ζωγραφῶν οὐκ αὐτὸς μόνος, ἀλλὰ καὶ τὸ παιδίον βούλεται ἄγειν εἰς τὴν ἴσην μάθησιν. Ἐποίησα, φησὶν, ἐγὼ σῶμα καλόν δίδωμὶ σοὶ τοῦ χρείττονος τὴν δημιουργίαν\" ποίητον σὺ ψυχὴν χαλήν. Εἶπον ἐγὼ, Ἐξαγαγέτω ἡ γῆ βοτάνην χόρτου, καὶ πᾶν ξύλον χάρπιμον\" εἰπὲ καὶ σὺ, Ἐξ-, αγαγέτω ἡ γῆ αὕτη χαρπὸν τὸν ἴδιον, καὶ ἐξελεύσεται ὃ ἐὰν θέλῃς ἐνεργῆσαι. ΠΙοιώ θέρος καὶ ὁμίχλην, χοντα ἐμπαίζειν αὐτῷ, τουτέστι, τὸν διάβολον. Οὐδὲ σοὶ ταύτης ἐφθόνησα τῆς ἐξουσίας \" [641] ἔμπαιξον καὶ σὺ, εἰ θέλεις \" δύνασαι γὰρ ὡς στρουθίον δῆσαι αὐτόν. ᾿Ανατέλλω τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθούς \" μέμησαι καὶ σὺ, μετάδος τῶν σῶν καὶ ἀγαθοῖς καὶ πονηροῖς. Ὑδριζόμενος φέρω καὶ εὐεργετῶ τοὺς ὑδρίζοντας. μίμησαι καὶ σύ\" δύνασαι γάρ. Εὖ ποιῶ, οὐχ ἐπὶ ἀντιδόσει \" μίμησαι καὶ σὺ, καὶ μὴ εὖ ποιήρᾶς εἰς τὸν οὐρανόν\" ἄναψον καὶ σὺ τούτων λαμπροτέρους, δύνασαι γάρ\" τοὺς ἐν πλάνῃ φώτισον᾽ μείζων ἡ εὐεργεσία ἐχείνη τοῦ τὸν ἥλιον ὁρᾷν τὸ ἐμὲ ἐπιγινώσχειν. Ἄνθρωπον οὐ δύνασαι “ποιῆσαι, ἀλλὰ δίκαιον δύνασαι ποιῆσαι καὶ εὐάρεττον τῷ Θεῷ. ᾿Εγὼ τὴν οὐσίαν εἰργάσαμην᾽ σὺ καλλώπισον τὴν προαίρεσιν. Ὅρα πῶς σε φιλῶ, καὶ ἐν τοῖς μείζοσί σοι ἔδωχα τὴν ἰσχύν. Ὁρᾶτε, ἀγαπητοὶ, πῶς τετιμήμεθα\" καί τινες τῶν ἀλογίστων καὶ ἀγνωμόνων λέγουσι, Διὰ τί τῆς προαιρέσεώς ἐσμεν χύριοι; Ταῦτα πάντα ὅσα διήλθομεν, ἐν οἷς δυνάμεθα μιμεῖσθαι τὸν Θεὸν, εἰ μὴ προαίρεσις ἦν, οὐκ ἂν ἣν ἡμῖν δυνατὸν μιμήσασθαι. Ἄρχω, φησὶν, ἀγγέλων ἐγὼ, καὶ σὺ διὰ τῆς ἀπαρχῆς. Ἐπὶ θρόνου χάθημαι βασιλιχοῦ \" καὶ σὺ συγχάθησαι διὰ τῆς ἀπαρχῆς \" Συνγήγειρδ, φησὶν, καὶ συνεκάθισεν ἡμᾶς ἐν δεξιᾷ τοῦ Παερός. ροσχυνεῖ σε τὰ Χερουδὶμ, καὶ τὰ Σεραφὶμ, πᾶσα ἡ ἀγγελιχὴ δύναμις, ἀρκαὶ, ἐξουσίαι, θρόνοι, κυριότητες διὰ τῆς ἀπαρχῆς. Μὴ χατηγόρει τοῦ σώματος, ὃ «οσαύτης ἀπολαύει τιμῆῇς, ὃ τρέμουσι καὶ αἱ ἀσώματοι δυνάμεις. ᾿Αλλὰ τί εἴπω; οὐ τούτοις τὸ φίλερον. ἐπιδείκνυμαι μόνοις, ἀλλὰ καὶ οἷς ἔπαθον. Διὰ σὲ Πατέρα εἴασα, καὶ πρὸς σὲ ἦλθον τὸν μισοῦντά με καὶ ἀποστρεφόμενον, καὶ οὐδὲ ἀχοῦσαι βουλόμενον τὸ ὄνομά μου\" χατεδίωξα καὶ ἐπέδραμον, ἵνα ισε χατάσχω\" ἥνωσά σε καὶ συνῆψα ἐμαυτῷ Φάγε με, εἶπον, πίε με. Καὶ ἄνω σς ἔχω, καὶ χάτω συμπλέχομαί σοι. Οὐχ ἀρχεῖ σοι, ὅτι σου τὴν ἀπαρχὴν ἔχω ἄνω; οὐ παραμυθεῖται τοῦτο τὸν πόθον; καὶ χάτω πάλιν χατέθην, οὐχ ἁπλῶς μίγνυμαί σοι, ἀλλὰ σνμπολλὴ ἡ ἀνάχρασις γένηται καὶ ἡ μίξις καὶ ἡ ἕνωσις. Τὰ γὰρ ἐνούμενα ἐν οἰχείοις ἕστηχεν ὄροις \" ἐγὼ δὲ συνυφαίνομαί σοι. Οὐ βούλομαι λοιπὸν εἶναί τι μέσον\" ἕν εἶναι βούλομαι τὰ ἀμφότερα. Ταῦτα οὖν εἰδότες, καὶ τὴν πολλὴν περὶ ἡμᾶς αὐτοῦ χηδεμονίαν, ἅπαντα πράττωμεν, ἅπερ ἂν ἡμᾶς μὴ ἀναξίους δύναται δειχνύναι ὁ τῶν μεγάλων αὐτοῦ δωρεῶν\" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. πρό εῦται ρ ἡμᾶ ε » Θ), ΕΧ, ἅπερ","t":"By “honour” he means here maintenance, the supply of necessities. For his adding, “You shall not muzzle an ox that treads out the grain,” and, “The worker is worthy of his wages,” shows this. So when he says, “Honour widows,” he says this of the supply of necessary food; “so that it may relieve those who are truly widows,” he says; and again, “Honour those who are truly widows,” that is, those in poverty; for the more a woman is in poverty, the more she is a widow. He sets down the saying of the law and the saying of Christ, both agreeing. For the law says, “You shall not muzzle an ox that treads out the grain.” Do you see how he wishes the teacher to toil? For there is no other labour, none, like his. But that is the law's; how does he also set down Christ's? “For the worker,” he says, “is worthy of his wages.” Let us not, then, attend only to the wages, but also to how he commanded; for he says, “The worker is worthy of his food.” So if anyone lives in luxury and at ease, he is not worthy; unless he is an ox treading out the grain, and draws the yoke, bearing up against the stifling heat and the thorns, and does not leave off until he has brought the crops into the barns, he is not worthy. So the supply of necessities must flow abundantly to teachers, so that they may not be wearied or faint, nor, being occupied with small things, deprive themselves of the great, but may work at spiritual things, taking no account of worldly ones. Such were the Levites: they had no concern for worldly things, because the laity were concerned to provide for them, and their revenues were fixed by law, such as the tithes, the offerings of gold, the first-fruits, the vows, and much else. But to them he rightly legislated these things, since they sought things present; but I say nothing more than that those who preside ought to have food and clothing, so that they may not be distracted toward these things. And what is “double honour”? Double that given to the widows, or that given to the deacons; or simply by “double” he means much honour. Let us not, then, consider only this, that he counted them worthy of double honour, but that he added, “who preside well.” And what is “preside well”? Let us hear Christ saying, “The good shepherd lays down his life for the sheep.” So this is to preside well: to spare nothing for the sake of caring for them. “Especially,” he says, “those who labour in word and teaching.” Where now are those who say there is no need of word or teaching? when he so exhorts even Timothy, saying, “Practise these things, be in them”; and again, “Attend to reading, to exhortation; for by doing this you will save both yourself and your hearers.” And these above all others he wishes to be honoured, and he gives the reason, that they undergo much labour, he says. Naturally. For when one man neither keeps vigil nor takes thought, but simply sits by in security and freedom from care, while the other wears himself out taking thought and studying, especially when he is also unskilled in the learning from outside, how should he not above all enjoy honour, and before all others, as one who gives himself up to such labours? For he is answerable to countless tongues: so-and-so has blamed, another has praised, another has slandered his memory and his composition; and he needs much strength to bear these things. For it is a great thing, great for the building up of the church, and it contributes much, that those who preside should be apt to teach; and if this is absent, many things in the churches are lost. That is why with the other qualities, with being hospitable and gentle, with being beyond reproach, he numbers this too, saying “apt to teach.” For why else is he called a teacher? Yes, someone says, so that he may teach philosophy by his life. So these things are superfluous, and there is no need of teaching by words for progress. Then how does Paul say, “especially those who labour in word and teaching”? For when the discourse is about doctrines, what life has strength here? But what word does he mean? Not the pompous, nor that which has the elegance of the outside learning, but that which possesses great strength of the Spirit, full of understanding and wisdom. He needs, then, not ornament and diction but thoughts, however they are expressed, not composition but sense. … “Do not receive an accusation against a presbyter except on the evidence of two or three witnesses.” What? Against a younger man must one receive an accusation without witnesses? And against anyone at all, must not judgments always be made with exactness? What then does he say? Not in other cases either, he says, but especially against a presbyter. For he means here by “presbyter” not the rank but the age, since the young sin more easily than the old. And it is clear from this that Timothy had been entrusted thenceforth with a church, or rather with a whole nation, that of Asia; that is why he speaks to him about presbyters too. For since many things are judged from suspicion, there must be, he says, those who bear witness and convict him, according to the old law: “At the mouth of two or three witnesses every word shall be established.” He did not say, “Do not condemn,” but, “Do not even receive an accusation,” do not bring him to judgment at all. What then, if … being examined by the trial, this too becomes clear. For with sins it is something to be content with to have even two witnesses, because they are done secretly and in hiding; so this is a sign of much testing. What then, if the sins are acknowledged, but he has no witnesses, only an evil suspicion? I said above, he says, “He must also have a good testimony from those outside.” “Rebuke those who sin before all, so that the rest also may have fear.” That is, do not cut off quickly, but examine everything with great exactness; but when you have learned it clearly, proceed vigorously, so that the others may be brought to their senses. For just as condemning lightly is harmful, so not proceeding against open sins gives the others a road to doing and daring the same things. He said “before all,” showing that it is not to be done lightly but with severity; for so the rest too will have fear. How then does Christ say, “Go, reprove him between you and him alone, if he sins against you”? … he allows him too to be reproved in the church. What then? Does not being reproved before all rather cause scandal? How? For when they know the sin but no longer the punishment, they are scandalized the more. For just as, when sinners remain unpunished, many go wrong, so, when they are punished, many do right. So God did too: he brought Pharaoh into the midst and punished him, and Nebuchadnezzar, and we see many others too, both by cities and by persons, who have paid the penalty. So he wishes all to have fear of the bishop, and sets him over all. Let us, then, love God with fear. For the law is not laid down for the righteous; but the many, who pursue virtue by compulsion and not by choice, reap great fruit from fear, often cutting off their own desires. For this reason let us hear about Gehenna, that we may reap much fruit from this threat and fear. For if, being about to cast sinners into it, he had not foretold its threat, many would have fallen into it. For if now, though fear … our souls, there are some who sin so easily as if it did not exist, if none of these things had been said or threatened, what terrible thing would we not have done? So, as I always say, Gehenna shows God's care no less than the kingdom does. For Gehenna works together with the kingdom, driving men toward it by fear. Let us not, then, think the thing a matter of harshness or cruelty, but of mercy and great love for humankind, and of care and affection toward us. If overthrow had not been threatened through Jonah, the overthrow would not have been prevented; if he had not said, “Nineveh shall be overthrown,” Nineveh would not have stood; if Gehenna had not been threatened, we would all have fallen into Gehenna; if fire had not been threatened, no one would have escaped the fire. He says the opposite of what he wishes to do, in order to do what he wishes. He does not wish the death of the sinner, and he speaks of the death of the sinner, so as not to cast him into death. He did not say it in word only, but shows it in deed too, that we may flee. And lest anyone think the thing only a threat, and not real, he made this clear from what has happened here. Or does not the flood seem to you a symbol of Gehenna, and the utter destruction by the rain of fire? “For as in the days of Noah,” he says, “they were marrying and giving in marriage, so it is now.” He foretold it then a long time before, and now he foretells it four hundred years or more beforehand; but no one pays attention; all think the thing myths, all a laughing matter; fear holds no one, no one weeps, no one beats his breast. The river of fire is boiling up, the flame is kindled, and we laugh and live in luxury and sin fearlessly. No one ever takes that day to mind, no one considers that present things pass away, that these are temporary, although the facts cry out every day and give voice. Untimely deaths, the changes of fortune that happen while we live, sicknesses and the other diseases, do not instruct us. And one may see changes not only in our bodies but in the very elements too; and in the stages of life we practise death every day, and in all things instability is stamped everywhere on events. Winter never remained, nor summer, nor spring, nor autumn; but all runs and flies off and flows. But what would you have me speak of? The flowers, the dignities, the kings who are now and tomorrow are not? The rich? The splendid buildings? Night and day? The sun? The moon? Does not she wane too? And does not the sun itself often fail, grow dark, is it not hidden by a cloud? Does anything that is seen remain for ever? Nothing; only the soul among the things in us, and this we neglect. Of the things that change we take much care as though they remained; of the one that remains we take no account, as though it were always passing away. So-and-so has great power: but until tomorrow, and after that he will perish; and this is clear from those who had greater power and now are nowhere to be seen. Life is a stage and a dream. For just as on the stage, when the curtain is drawn up, the varied scenes are dissolved, and when the ray of light appears all dreams fly away, so now too, when the consummation comes, both the common one and that of each person, everything is dissolved and vanishes. The tree you planted remains, and the house you are building, it too remains; but the craftsman and the farmer are carried off and perish. And though these things happen, not even so are we put to shame, but we prepare all these things as though immortal, living in luxury and self-indulgence. Hear what Solomon says, who had experience of present things in deed: “I built houses for myself,” he says, “I planted gardens and parks, and I had gold; I made myself men singers and women singers, flocks and herds.” For no one was so luxurious, no one so glorious, no one so wise, no one such a ruler; no one saw everything turn out so according to his mind. What then? He enjoyed none of these things; but what does he say after all these things? “Vanity of vanities, all is vanity”; not simply vanity, but to excess. Let us believe him, I beg you, who has come through experience; let us believe him, and lay hold of things where there is no longer vanity, where there is truth, where all is fixed and sure, where all is built on the rock, where there is no old age nor passing away, where all blooms, where all is at its prime, where nothing grows old or ages … God, not from fear of Gehenna but from desire of the kingdom. For what, tell me, is equal to seeing Christ? There is nothing. And what is equal to enjoying those good things? There is nothing; naturally. For “eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared,” he says, “for those who love him.” … of these. Do we not accuse them ten thousand times, saying that human life is nothing? Why do you strive for nothing? Why do you undergo labours for nothing? But you see splendid buildings, and the sight of them deceives you? Then look at once to heaven; look up from the stones and columns to that beauty, and you will see that these are the works of ants and gnats. Practise philosophy with this sight; go up to the things in heaven; from there learn what the splendid buildings are, and you will see that they are nothing, but toys of little children. Do you see how much thinner, how much lighter, how much purer and clearer the air is, the higher you ascend? There those who practise almsgiving have their houses, their tents. These things are dissolved at the resurrection, or rather before the resurrection; time comes on and destroys and obliterates and dissolves them; and before time, often in their very prime and bloom, an earthquake has brought them down, or a fire has ruined the whole. For not in the ages of men only, but in buildings too there are untimely deaths; and often those that have become rotten with time remain unmoved when the earth is shaken, while the gleaming, solid, newly built ones are shaken down and destroyed by thunder alone; and this, I think, by God's dispensation, so that we may not be proud of our buildings. If you wish not to be downcast in another way, come to the public buildings, which you share equally. For there is no house, none, however splendid, more splendid than the public buildings. Spend as much time there as you wish; those are yours, yours together with the others; they are common, not private. But these do not delight, he says. They do not delight, first through habit, second through covetousness. So the delight is covetousness, not beauty; so the pleasure is covetousness and wishing to make everything one's own. How long shall we be nailed down, and wallow like worms in the mire? God gave us the body from earth so that we might lead it too up to heaven, not so that through it we might drag the soul down to earth. It is earthy, but if I wish, it becomes heavenly. See with what honour he has honoured us, entrusting such a work to us. “I made,” he says, “earth and heaven; I give you too a work of creation: make the earth heaven,” for you can. “He who makes all things and transforms them” is said of God; but he has given this power to men too, as an affectionate father who paints wishes not only to do it himself but to bring his child to the same skill. “I made,” he says, “a beautiful body; I give you the making of the better thing: make a beautiful soul. I said, ‘Let the earth bring forth the green plant and every fruit-bearing tree’; say you too, ‘Let this earth bring forth its own fruit,’ and whatever you wish to produce will come forth. I make summer and mist … [the dragon whom I formed] to play with him,” that is, the devil. “Nor have I grudged you this power: you too play with him, if you wish; for you can bind him like a sparrow. I make the sun rise on the evil and the good; you too imitate me: share what is yours with the good and the evil. When insulted I bear it and do good to those who insult me; you too imitate me, for you can. I do good, not for a return; you too imitate me, and do not do good … into the heaven; you too kindle lights brighter than these, for you can; enlighten those in error; that kindness is greater than seeing the sun: to know me. You cannot make a man, but you can make him righteous and well-pleasing to God. I made the substance; you adorn the will. See how I love you, and have given you power in the greater things.” See, beloved, how we have been honoured; and yet some of the senseless and ungrateful say, “Why are we masters of our will?” All these things we have gone through, in which we can imitate God, if there were no free will it would not be possible for us to imitate. “I rule angels,” he says, “and you too, through the first-fruits. I sit on a royal throne, and you too sit with me through the first-fruits”; “he raised us up with him,” he says, “and seated us with him at the right hand of the Father.” The cherubim and the seraphim worship you, all the angelic power, principalities, authorities, thrones, dominions, through the first-fruits. Do not accuse the body, which enjoys such honour, before which even the bodiless powers tremble. But what shall I say? “Not by these things only do I show my love, but also by what I suffered. For your sake I left my Father and came to you who hated me and turned away from me and did not even wish to hear my name; I pursued and ran after you, to lay hold of you; I united you and joined you to myself. ‘Eat me,’ I said, ‘drink me.’ Both above I hold you, and below I am entwined with you. Is it not enough for you that I hold your first-fruits above? Does this not satisfy my longing? I came down below again; I am not simply mingled with you, but … so that the blending and mixing and union may come about. For things that are united stand within their own limits; but I am woven together with you. I no longer wish there to be anything between; I wish both to be one.” Knowing these things, then, and his great care for us, let us do everything that can show us not unworthy of his great gifts; which may we all obtain, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 15.2 (PG 62:577; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/15-2)."},"chrysostom-hom-1-timotheum/16.1":{"o":"Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Κυοίου Ἰησοῦ Χριστοῦ καὶ τῶν ἐκλεκτῶν ἀγγέων, ἵνα ταῦτα φυλάξῃς χωρὶς προκχρίματος, μηδὲν ποιῶν κατὰ πρόσχλισιν. Χεῖρας ταχέως πότει, ἀ.1. οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον σου καὶ τὰς πυκνάς σου ἀσθενείας. Διαλεχθεὶς περὶ ἐπισκόπων, περὶ διαχόνων, ἀν δρῶν, γυναιχῶν, περὶ χηρῶν, περὶ πρεσδυτέρων. περὶ τῶν ἄλλων ἀπάντων, καὶ δείξας ὅσων ἐστὶν ὁ ἐπίσχοπος χύριος, ὅτε περὶ χρίσεως ἔλεγεν, ἐπήγαγς “ Διαμαρτύρομαι ἐγώπιον τοῦ Θεοῦ καὶ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ς Σατᾶν, ἵνα μὴ ὑπεραίρηται, πολλῷ μᾶλλον Τιμοθέῳ\" ἕνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν 2 ἱκανὰ γὰρ ἣν τὰ σημεῖα εἰς ἀπόνοιαν ἄραι. Διὰ τοῦτο ποιῶν κατὰ πρόσκιιισιν. Καὶ φριχτῶς παραγγέλλει λοιπόν\" οὐ γὰρ ἐπειδὴ Τιμόθεος ἣν τὸ τέχνον τὸ ἀγαπητὸν, ἡδέσθη. Ὁ γὰρ περὶ ἑαυτοῦ μὴ αἰσχυνθεὶς ᾿εἰπεεῖν, Φοδοῦμαι μή πως ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι, πολλῷ μᾶλλον περὶ Τιμοθέου οὐχ ἂν ἐδέσθη οὐδὲ ἡσχύνθη. ᾿Αλλὰ τὸν μὲν Πατέρα καὶ εὺν Υἱὸν καλῶς παραλαμθάνει εἰς μαρτυρίαν \" τοὺς μέντοι ἐχλεχτοὺς ἀγγέλους τίνος ἕνεχεν; ᾿Απὸ πολλῆς ἐπιειχείας \" ἐπεὶ καὶ Μωῦσῆς οὕτω φησί’ Διαμαρτύρομαι ὑμῖν τὸν οὐρανὸν καὶ τὴν γῆν, διὰ τὴν πολλὴν ἐπιείχειαν τοῦ Δεσπότου\" καὶ πάλιν, Ακούσατε, φάραγγες, θεμέλια τῆς Τῆς. Καλεῖ δὲ μάρτυρα τὸν Πατέρα καὶ τὸν Υἱὸν τῶν λεχθέντων, εἰς τὴν μέλλουσαν ἡμέραν ἀπολογούμενος αὐτοῖς, εἴ κι γένοιτο παρὰ τὸ δέον, ὡς τὸ πᾶν ἀποδυσάμενος. Ἵνα ταῦτα, φησὶ, φυάξῃς χωρὶς προχρίματος, μηδὲν ποιῶν κατὰ πρόσκιλισιν. Τουτέστιν, ἵνα χοινὸς ἧς καὶ ἴσος τοῖς διχαζομένοις, τοῖς ἐπὶ σοῦ κρινομένοις, ἵνα σε μηδεὶς προχαταλάθῃ, μηδὲ προοιχειώσηται. Τίνες δέ εἰσιν οἱ ἐχλεχτοὶ ἄγγελοι; Ἄρα ὡς ὄντων τινῶν οὐ τοιούτων. Ἐπεὶ καὶ ὁ Ἰαχὼδ τὸν Θεὸν λαμδάνει ἰδίᾳ μάρτυρα, καὶ τὸν βουνόν. Οὕτω καὶ ἡμεῖς πολλάχις καὶ ὑπερέχοντα καὶ ἐλάττονα πρόσωπα εἰς μαρτυρίαν λαμόάνομεν - οὕτω μέγα ἐστὶν ἡ μαρτυρία, ὡς ἂν εἰ ἔλεγε᾽ Μάρτυρα χαλῶ τὸν Θεὸν καὶ τὸν Υἱὸν αὐτοῦ καὶ τοὺς δούλους αὐτοῦ, ὅτι παρήγγειλά σοι\" ἐπ᾽ αὐτῶν ἰδού σοι παραγγέλλω. Φυδεῖ τὸν Τιμόθεον. Εἶτα τοῦτο εἰπὼν, ὃ πάντων μάλιστα χαιριώτατον \" ἦν, ἐπήγαγε καὶ ὃ μάλιστα φυνέχει τὴν Ἐχχλησίαν, τὸ τῶν χειροτονιῶν. Χεῖρας γὰρ, φησὶ, ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοιγώγει ἁμαρτίωις ἀλιλοτρίαις. Τί ἔστι, Ταχέως; Μὴ ἐχ πρώτης δοχιμασίας, μηδὲ δευτέρας, μηδὲ τρίτης, ἀλλὰ πολλάχι; περισχεψάμενος καὶ ἀχριδῶς ἐξετάσας\" οὐ γὰρ ἀχίνδυνον τὸ πρᾶγμα. Τῶν γὰρ ἡμαρτημένων ἐχείνῳ καὶ σὺ δέχην ὑφέξεις ὁ τὴν ἀρχὴν παρασχὼν, καὶ τῶν παρελθουσῶν ἁμαρτιῶν καὶ τῶν γενησομένων. ᾿Αφεὶς γὰρ τὰς πρώτας ἀκαίρως, ὑπεύθυνος ἔσῃ καὶ τῶν ἐσομένων, τούτων μὲν ὡς αἴτιο; ὧν σὺ τοῦτον ἐπὶ τὴν ἀρχὴν ἀγαγὼν, τῶν δὲ παρελθουσῶν ὡς οὐκ ἀφεὶς αὐτὰς πενθῆσαι, οὔτε ἐν χοινωνεῖς, οὕτω καὶ τῶν ἁμαρτημάτων. Σεαυτὸν ἁγνὸν τήρει. Περὶ σωφροτύνη: φησὶν ἐνταῦθα. Μηκέτι ὑδροπότει, ἀ.1.8 οἴνῳ ὀλέγῳ χρῶ διὰ τὸν στόμαχἭ» σου καὶ τὰς πυχγάς σου ἀσθεγδίας. Εὶ δὲ ἀνδρὶ μέχρι τοσγύτου νηστείαις προσεσχηχότι, καὶ ἐπὶ τοσοῦτον ὕδατι χρησαμένῳ, ὡς καὶ ἀσθενεῖν, καὶ πυχνῶς ἀσθενεῖν, παραγγέλλει σωφρονεῖν, καὶ οὐκ ἀναίνεται ἐχεῖνος \" πολλῷ μᾶλλον ἡμεῖς, ὅταν ἀχούσωμεν νουθεσίαν παρά τινος, οὐκ ὀφείλομεν δυσχεραίνειν. Τί δήποτε δὲ οὐχ ἔῤῥωσεν αὐτοῦ τὸν στόμαχον; Οὐχ ὡς ἀδυνατῶν, ἀλλὰ μέγα τι καὶ ἐν- «εῦθε» οἰχονομῶν \" οὗ γὰρ τὰ ἱμάτια νεχροὺς ἀνίστη, εὔδηλον ὅτι καὶ τοῦτο ἐδύνατο. Τίνο; οὖν ἕνεχεν; Ἵνα, χἂν νῦν ἴδωμεν ἄνδρας μεγάλους καὶ ἐναρέτους ἀσθενοῦντας, μὴ σχανδαλιζώμεθα \" καὶ γὰρ ἐχεῖνο συμφερόντως ἐγένετο. Εἰ γὰρ αὑτῷ ἐδόθη ἄγγελος νόμῳ ἰατρείας ἀφίησιν αὐτὸν δουλεῦσαι, ἵνα καὶ αὖτὸς μετριάζῃ, καὶ οἱ ἄλλοι μὴ σχανδαλίζωνται, καὶ μάθωσιν, ὅτι τῆς φύσεως ὄντες χἀχεῖνοι τῆς ἡμετέρας, οὕτω κατώρθουν ἅπερ χατώρθουν. Δοχεῖ δέ μοι καὶ ἄλλως ἐπένοσος εἶναι, καὶ τοῦτο δείχνυσι λέγων \" Δεὰ τὰς πυχνάς σου ἀσθενείας, ἀπό τε σοῦ στομάχου, ἀπό τε τῶν ἄλλων μερῶν. Οὐ μὴν ἀνῆχεν αὐτὸν ἀνέδην ἐμφορεῖσθαι τοῦ οἴνου, ἀλλ᾽ ὅσον πρὸς ὑγείαν, οὐ πρὸς τρυφήν. Τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδη,λοί εἰσι, προάγουσαι εἰς κρίσιν, ἔστ᾽ δὲ καὶ ἐπωχολουθοῦσιν. Ἐπειδὴ περὶ χειροτονιῶν ἔλεγε, Μὴ κοιγώγει, φησὶν, ἁμαρτίαις ἀλλοτρίαις, τί οὖν, ἂν ἀγνοῶ, φησί; Τιγῶν αἱ ἁμαρτίαι πρόδη1οί εἰσι, προάγουσαι“ αὐτοὺς εἰς κρίσιν, τισὶ δὲ καὶ ἐπακολουθοῦσι. Τινῶν μὲν, φησὶ, δῆλοί εἰ- «σιν, ὅτι προλαμθάνουσι\" τινῶν δὲ οὗ, ἀλλ᾽ ἐπαχολουθοῦσιν. Ὡσαύτως καὶ τὰ καλὰ ἔργα πρόδη.1ά ἐστι, \" καὶ τὰ ἄλλως ἔχοντα κρυδῆναι οὐ δύναται. Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας ἀξίους πάσης τιμῆς ἡγείσθωσαν, ἵνα μὴ τὸ ὄγομα τοῦ Θεοῦ καὶ ἡ διδασκωλία βλασφημῆται. Πάσης τιμῆς ἀξίους, φησὶν, ἡγείσθωσαν,. Μὴ γὰρ, ἐπειδὴ πιστὰς εἶ, νομίσῃς ἐλεύθερος εἶναι\" τοῦτό ἐστιν ἐλευθερία τὸ μᾶλλον δουλεύειν. Ὃ γὰρ ἄπιστος, ἂν μὲν ἴδῃ διὰ τὴν πίστιν αὐθαδῶς προσφερομένους, φημήσει πολλάχις ὡς στάσιν ἐμποιοῦν τὸ δόγμα\" ὅταν δὲ ἴδῃ πειθομένους, μᾶλλον πεισθήσεται, μᾶλλον προσέξει τοῖς λεγομένοις, Καὶ γὰρ καὶ ὁ Θεὸς καὶ τὸ κήρυγμα μέλλει βλασφημεῖσθαι, μὴ πειθομένων. Τί οὖν, φησὶν, ἂν ἄπιστοι ὦσιν οἱ δεσπόται: Καὶ οὕτως ὑπείχειν χρὴ διὰ τό τοῦ Θεοῦ ὄνομα. Οἱ γὰρ πιστοὺς ἔχοντες, φησὶ, δεσπότας, μὴ καταφρονείτωσαν, ὅτι ἀδειῖφοί εἰσιν, ἀλλὰ μᾶλλον δου Ἰευέτωσαν, ὅτι πιστοί εἰσι καὶ ἀγαπητοὶ οἱ","t":"“I charge you before God and the Lord Jesus Christ and the elect angels to keep these rules without prejudice, doing nothing from partiality. Do not lay hands hastily …, but use a little wine for the sake of your stomach and your frequent ailments.”\n\nHaving spoken about bishops, deacons, men, women, widows, presbyters, and everything else, and having shown over how many matters the bishop has authority, when he came to speak about judging he added: “I charge you before God and our Lord Jesus Christ and the elect angels to keep these rules without prejudice, doing nothing from partiality.” Now at last he gives his charge in fearful terms. He did not hold back because Timothy was his beloved child. One who was not ashamed to say of himself, “I fear lest after preaching to others I myself should be disqualified,” would much less have held back or felt shame regarding Timothy. He fittingly calls the Father and the Son to witness; but why the elect angels? Out of great gentleness. Moses too speaks so: “I call heaven and earth to witness against you,” because of the Master’s great gentleness; and again, “Hear, you valleys, foundations of the earth.” He calls the Father and the Son as witnesses of what he has said, making his defense to them for the coming day, if anything should be done contrary to what is right, as one who has discharged his whole duty. “To keep these rules,” he says, “without prejudice, doing nothing from partiality.” That is, so that you may be impartial and even-handed toward those who come to law and are judged before you, so that no one may get to you first or win you over in advance. Who are the elect angels? He implies that there are some who are not such. Jacob too takes God as witness privately, and the heap of stones. So we too often take both greater and lesser persons as witnesses. So great a thing is testimony. It is as if he said: I call God and his Son and his servants to witness that I have charged you; before them, see, I give you this charge. He puts Timothy in fear.\n\nThen, having said this, the most timely thing of all, he added what most of all holds the church together, the matter of ordinations. “Lay hands hastily on no one,” he says, “nor share in the sins of others.” What does “hastily” mean? Not after a first examination, nor a second, nor a third, but after looking about many times and examining exactly; for the thing is not without danger. You too will pay the penalty for that man’s sins, since you gave him his office: both for his past sins and for those to come. Having passed over the earlier ones at the wrong time, you will be answerable for those to come as well: for these as their cause, since you brought him into office; and for the past ones as not having let him mourn for them; …; as you share in his good deeds, so you share in his sins. “Keep yourself pure.” Here he speaks of chastity.\n\n“No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.” If Paul advises moderation to a man who had given himself so much to fasting and had used water for so long that he was ill, and frequently ill, and Timothy does not refuse, much more ought we not to be vexed when we receive admonition from anyone. And why did Paul not strengthen his stomach? Not because he was unable, but because by this too he was arranging something great; for clearly one whose garments raised the dead could do this too. Why then? So that even now, if we see great and virtuous men sick, we may not be offended; for that too happened for our good. If to Paul himself an angel of Satan was given, so that he might not be exalted, much more to Timothy; for the signs were enough to lift him up into folly. That is why Paul lets him be subject to the rule of medicine, so that he too might be moderate, and so that the others might not be offended, but might learn that they, being of the same nature as we, achieved what they achieved. It seems to me that he was also sickly in other ways, and Paul shows this by saying, “because of your frequent ailments,” both of the stomach and of the other parts. Yet he did not allow him to fill himself freely with wine, but only as much as is for health, not for luxury.\n\n“The sins of some people are conspicuous, going before them to judgment, but the sins of others follow after.” Since he was speaking about ordinations and had said, “Do not share in the sins of others,” what then, someone says, if I do not know them? “The sins of some are conspicuous, going before them to judgment, but for some they follow after.” For some, he says, they are evident, in that they go before; for others not, but they follow after. “So also good works are conspicuous, and those that are otherwise cannot be hidden.”\n\n“Let all who are under the yoke as slaves regard their own masters as worthy of all honor, so that the name of God and the teaching may not be blasphemed.” “Let them regard them as worthy of all honor,” he says. Do not think that because you are a believer you are free: this is freedom, to serve all the more. For if the unbeliever sees slaves behaving insolently because of the faith, he will often blaspheme, as though the doctrine bred sedition; but when he sees them obedient, he will be more readily persuaded and will attend more to what is said. For both God and the preaching will be blasphemed if they do not obey. What then, someone says, if the masters are unbelievers? Even so they must yield, for the sake of God’s name. “Those who have believing masters,” he says, “must not despise them because they are brothers, but must serve them all the more, because those who receive the benefit are believers and beloved.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 16.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/16-1)."},"chrysostom-hom-1-timotheum/16.2":{"o":"Ὡσεὶ ἔλεγεν, Εἰτοσαύτης ἠξιώθητετιμῆς, φησὶν, “ὡς ἀδελφοὺς ἔχειν τοὺς δεσπότας, διὰ τοῦτο μάλιστα ὀφείλετε εἴχειν. Προάγουσαι, φησὶν, εἰς κρίσιν\" τουτέστι, τῶν πονηρῶν, φησὶ, πράξεων αἱ μὲν λανθάνουσιν ὧδε, αἱ δὲ οὔ\" ἐκεῖ δὲ οὐδὲ τὰ χαχὰ, οὐδὲ τὰ καλὰ λαθεῖν δύναται. Τί ἐστι, Προάγουσαι εἰς κρίσιν; Οἷον ὅταν τις ἁμαρτάνῃ τὰ ἤδη αὐτὸν χα» παχρίνοντα, ὅταν τις ἀδιόρθωτος ἢ, ὅταν τις ἐλπίς ζηται διορθώσασθαι, μηδὲν δὲ τοιοῦτον πράξῃ, Τί οὖν, καὶ πρὸς τί τοῦτο εἴρηται; Ὅτι χἂν ἐνταῦθά τινες λάθωσιν, ἀλλ᾽ ἐχεῖ οὐ λήσονται\" ἐχεῖ πάντα γυμνά ἔστιν. Αὕτη δὲ μεγίστη παραμυθία τοῖς χατορθοῦσιν. Εἶτα ἐπειδὴ εἶπε, Μηδὲν κατὰ πρόσκλησιν, ἀναγκαίως ἑρμηνεύων αὐτὸ ἐπήγαγε τὸ, Ὅσοι εἰσί ὑπὸ ζυγὸν δοῦλοι. Καὶ τί τοῦτο πρὸς τὸν ἐπίσχοπον, φησί; Καὶ πάνυ, ἵνα παραινῇ, ἵνα καὶ τούτους διδάσχῃ. Καλῶς δὲ καὶ ἐνταῦθα περὶ τούτων δια-. τάττεται. Καὶ γὰρ ὁρῶμεν αὑτὸν πανταχοῦ τοῖς δούλοις μᾶλλον, ἣ τοῖς δεσπόταις ἐπιτάττοντα, καὶ τρόπους ὑποταγῆς ὑποδειχνύντα, καὶ πολὺν αὐτῶν ποιούμενον λόγον. Ἑχείνοις μὲν οὖν μετὰ πολλῆς τῆς ἐπιειχείας ὑποτάττεσθαι παραινεῖ. τοῖς δὲ δεσπόταις ἀνεῖναι τὸν φόδον παραχαλεῖ, Ἁνιέντες, λέγων, τὴ» ἀπειλήν. Καὶ τί δήποτε ταῦτα διατά:τεται; ἐπὶ μὲν γὰρ τῶν ἀπίστων, εἰχότως \" οὐ γὰρ εἶχε λόγον διαλέγεσθαι τοῖς μὴ προσέχουσιν \" ἐπὶ δὲ τῶν πιστῶν, τίνος ἕνεχεν - Ὅτι μείζονα παρὰ τῶν. δεσποτῶν εἰτφέρεται τοῖς δούλοις, ἣ παρὰ τῶν οἶχε- «ὧν τοῖς δεσπόταις. ᾿Εχεῖνοι γάρ εἰσιν οἱ καὶ χρυσίον χκαταδάλλοντες, καὶ ὑπὲρ τῆς τῶν ἀναγκαίων εὐπορίας, καὶ ὑπὲρ τῶν ἐνδυμάτων, καὶ τῶν ἄλλων μεριμνῶντες ἀπάντων. Ὥστε μείζονα αὐτοῖς δουλείαν εἰσάγουσιν οἱ δεσπόται\" ὅπερ καὶ ἐνταῦθα ἡνίξατο εἰπὼν, ὅτι Πιστοί εἰσι καὶ ἀγαπητοὶ οἱ τῆς εὐερπωροῦνται ὑπὲρ τῆς ὑμετέρας ἀναπαύσεως, καὶ οὐχ ὀφείλουσι πολλῇς ἀπολαύειν τιμῆς παρὰ τῶν οἶκετῶν; Εἰ δὲ τοῖς δούλοις οὕτως ἐπέταττε τοσαύτῃ χεχρῆσθαι τῇ ὑπαχοῆ, ἐννοήσατε πῶς ἡμᾶς πρὸς τὸν Δεσπότην διαχεῖσθαι χρὴ, τὸν ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἡμᾶς παραγάγόντα, τὸν τρέφοντα, τὸν ἐνδιδύσχοντα. Εἰ καὶ μηδαμῶς οὖν ἑτέρως, κἂν ὡς οἱ οἰχέται οἱ ἡμέτεροι, δουλεύσωμεν αὐτῷ. Οὐχὶ πᾶσαν τὴν ζωὴν εἰς τοῦτο κατεστήσαντο ἐχεῖνοι εἰς τὸ ἀναπαύεσθαι τοὺς δεσπότας αὐτῶν, καὶ τοῦτο ἔργον αὐτοῖς ἐστι, καὶ οὗτος ὁ βίος τὰ δεσποτικὰ μεριμνᾷν; οὐχὶ τὰ τοῦ δεσπότου πᾶσαν τὴν ἡμέραν μεριμνῶσι, τὰ δὲ αὑτῶν πολλάκις μικρὸν ἑσπέρας μέρος; Ἡμεῖς δὲ τοὐναντίον, τὰ μὲν ἡμέτερα διαπαντὸς, τὰ δὲ τοῦ Δεσπότου οὐδὲ μικρὸν μέρος, καὶ ταῦτα οὐ δεομένον τῶν ἡμετέρων, χαθάπερ οἱ δεσπόται τῶν δούλων, ἀλλὰ καὶ τούτων αὐτῶν πάλιν εἰς ἡμέτερον προχωρούντων χέρδος. Ἐχεῖ μὲν γὰρ ἡ διακονία τοῦ οἰχέτου τὸν δεσπότην ὠφελεῖ\" ἐνταῦθα δὲ ἡ διαχονία τοῦ δούλου τὸν μὲν Δεσπότην οὐδὲν, πάλιν δὲ αὑτὸν τὸν οἰκέτην ὀνίνησι. Τῶν ἀγαθῶν γάρ μου, φησὶν, οὐ χρείων ἔχεις. Εἰπὲ γάρ μοι, τί τῷ Θεῷ πέρδος, ἐὰν ἐγὼ δίκαιος ὦ; ποία δὲ βλάδη, ἐὰν ἄδικος: οὐχὶ ἀκήρατος ἡ φύσις ἐχείνη; οὐχὶ ἀδλαδῆς; οὐχὶ παντὸς ἀνωτέρα πάθους; Οἱ οἰκέται οὐδὲν ἴδιον ἔχουσιν, ἀλλὰ πάντα δεσποτιχὰ, χἂν μυριάχις πλοντῶσιν \" ἡμεῖς δὲ πολλὰ ἴδια ἔχομεν, οὐχ ἀπλῶς τοσαύτης τιμῆς ἀπολαύομεν παρὰ τοῦ τῶν ὅλων βασιλέως. ᾿]οῖος δεσπότης ὑπὲρ οἰχέτου τὸν υἱὸν ἔδωχε τὸν ἑαυτοῦ; Οὐδείς \" ἀλλὰ πάντες ἂν ἕλοιντο μᾶλλον τοὺς οἰχέτας ὑπὲρ τῶν παίδων δοῦναι. Ἐνταῦθα δὲ τοὐναντίον \" τοῦ ἰδίου Υἱοῦ οὐχ ἐφείσατο, ἀλλ᾽ ὑπὲρ ἡμῶν πάντων ταρέδωχεν αὐτὸν, ὑπὲρ τῶν ἐχθρῶν, τῶν μισούντων αὐτόν. Οἱ οἰχέται, χἂν βαρέα τινὰ ἐπιτάττωνται, οὐδὲ οὕτω δυσχεραίνουσι, καὶ μάλιστα ἂν ὧσιν εὐγνώμονες \" ἡμεῖς δὲ ἀποδυσπετοῦμεν μυρία. Τοῖς οἰκέταις- οὐδὲν ἐπαγγέλλεται τοιοῦτον ὁ δεσπότης, οἷον ἡμῖν ὁ Θεός \" ἀλλὰ τέ; ἐλευθερίαν τὴν ἐνταῦθα, τὴν πολλάκις τῆς δυυλείας χαλεπωπέρα δουλείας αὕτη ἡ ἐλευθερία γέγονε \" καὶ τὸ δῶρον τοῦτο τὸ μέγιστον. Παρὰ δὲ τῷ Θεῷ οὐδὲν ἐπίκαίρον, οὐδὲν φθαρτὸν, ἀλλὰ τί; Βούλει μαθεῖν; ἄχους. Οὐκ ἔτι.1έγω ὑμᾶς δούλους, φησίν\" ὑμεῖς φίλοι μού ἐστε. οἰχέται ἡμῖν δουλεύουσι, δουλεύσωμεν ἡμεῖς τῷ Δεσπότῃ μᾶλλον δὲ πρὸς τὸ πολλοστὸν μέρος τὴν δουλείαν ἡμεῖς ἐπιδεικνύμεθα; Ἐχεῖνοι διὰ τὴν ἀνάγχὴν φιλοσοφοῦσι, σχεπάσματα μόνον ἔχουσι καὶ τροφάς \" ἡμεῖς δὲ μυρία, τὰ μὲν ἔχοντες, τὰ δὲ ἐλπέζοντες, ὑδρίζομεν τῇ τρυφῇ εἰς τὸν εὐεργέτην. Εἰ μηδαμόθεν ἄλλοθεν, χἂν παρ᾽ ἐχείνων δεχώμεθα τῆς φιλοσοφίας τοὺς κανόνας. Οἷδε γὰρ ἡ Γραφὴ οὐχὶ πρὸς οἰκέτας, ἀλλὰ καὶ πρὸ; ἄλογα πέμπειν τοὺς ἀνθρώπους “ οἷον ὅταν τὴν μέλ'σσαν, ὅταν τοὺς μύρμηχα; χελεύῃ μιμεῖστῆχι, Ἐγὼ δὲ χᾷν τοὺς οἰκέτας μιμήσασθαι παραινῶ \" ὅσα ἐχεῖνοι διὰ τὸν φόδον τὸν ἡμέτερον πράττουσι, χἂν τοσαῦτα διὰ τὸν τοῦ Θεοῦ φόῤδον ἡμεῖς πράττωμεν\" οὐ γὰρ εὑρίσχομεν πράτποντας ὑμᾶς. Ἐκεῖνοι διὰ τὸν ἡμέτερον φόθον ζονται μυριάχις, καὶ παντὸς φιλοσόφου μᾶλλον ἑστήκασι σιγῶντες \" ὑδρίζονται καὶ δικαίως καὶ ἀδίχως, καὶ οὐχ ἀντιλέγουσιν, ἀλλὰ παραχαλοῦσιν, ἀδιχοῦντες οὐδὲν πολλάχις. Οὐδὲν ἐχεῖνοι πλέον τῆς χρείας λαμδάνοντες, πολλάκις δὲ καὶ ἔλαττον στέργουσι\" καὶ ἐπὶ στιδάδος χαθεύδοντες, καὶ ἄρτου μόνον πληρούμενοι, καὶ τὴν ἄλλην πᾶσαν δίαιταν ἔχοντες εὖπελῇ, οὐκ ἐγχαλοῦσιν, οὐδὲ δυσχεραίνουσιν ἐχεῖνοι διὰ τὸν παρ᾽ ἡμῶν φόδον \" ἐμπιστευόμενοι χρήματα, πάντα ἀποδιδόασι ( μὴ γάρ μοι τοὺς μοχθηροὺς εἴπης τῶν οἰχετῶν, ἀλλὰ τοὺς μὴ λίαν καχούς) \" ἂν ἀπειλήσωμεν, εὐθέως συστέλλονται. ρα οὐ φιλοσοφίας ταῦτα; Μὴ γὰρ ὅτι ἀνάγχῃ γίνεται εἴπῃς, ὅτι καὶ ἐπὶ σοὶ ἀνάγκη τῆς γεέννης ἐπίχειται, καὶ οὐδὲ οὕτω σωφρονεῖς, οὐδὲ τοσαύτην παρέχεις τιμὴν τῷ Θεῷ, ὅτης ἀπολαύεις παρὰ τῶν οἰχετῶν \" ἔχει ἔχαστος τῶν οἰχετῶν οἴχημα τὸ νενομοθετημένον, καὶ οὐκ ἐπεμδαίνει τῷ τοῦ πλησίον, οὐδὲ λυμαίνεται τῇ ἐπιθυμίᾳ τοῦ πλείονος. Καὶ ταῦτα ἴδοι τις ἂν ἐν οἱκαὶ σπανίως ἂν ἴδοις οἰκέτην τὰ τοῦ οἰχέτου ἀρπάζοντα, ἣ λυμαινόμενον. Παρὰ δὲ ἀνθρώποις ἐλευθέροις τὰ ἐναντία τούτων γίνεται \" ἀλλήλγυς χατεσθίομεν, οὐ δεδοίχαμεν τὸν Δεσπότην, τὰ τῶν τὸς αὐτοῦ \" τοῦτο δὲ οὐχ ἂν ποιήσειεν οἰχέτης, ἀλλὰ μὴ ἀκούοντος \" ἡμεῖς δὲ τοῦ Θεοῦ πάντα καὶ ὁρῶντος καὶ ἀχούοντος, τολμῶμεν. Φόδο: ὁ τοῦ δεσπότου πρὸ πῶν ὀφθαλμῶν ἐκείνων δίαπαντός \" ἡμῶν δὲ οὗτος οὐδέποτε. Διὰ τοῦτο πάντα ἄνω καὶ χάτω γέγονε, πάντα συγχέχυται καὶ διέφθαρται \" καὶ αὐτοὶ μὲν οὐδὲ εἰς νοῦν λαμδάνομεν τὰ ἡμαρτημένα ἡμῖν, τῶν δὲ οἰχετῶν τῶν ἡμετέρων ἁμαρτανόντων μετὰ ἀχριθείας ἅπαντα ἐξετάζομεν, καὶ τὰ μιχρότατα. Ταῦτα λέγω, οὐχὶ τοὺς οἰχέτας ὑπτίους ποιῆσαι βουλόμενος, ἀλλὰ τὸ ἡμέτερον ὕπτιον ἐπιστρέψαι, τὸ ῥάθυμον διεγεῖραι, ἵνα χἂν οὕτω δουλεύωμεν τῷ Θεῷ, ὡς ἡμῖν οἱ οἰχέται, οὕτω τῷ πεποιηχότι ἡμᾶς, ὡς ἡμῖν οἱ ὁμοούσιοι, καὶ μηδὲν τοιοῦτον ἔχοντες παρ᾽ ἡμῶν. Ἐλεύθεροι τῇ φύσει καὶ οὗτοί εἰσιν\" ᾿Αρχέτωσαν τῶν ᾿Ἰχθύων, καὶ τούτοις εἴρηται. Οὐκ ἔστιν αὔτη φύσεως ἡ δουλεία, ἀλλ᾽ αἰτίας ἐστὶ καὶ περιστάσεως \" ἀλλ᾽ ὅμως πολλὴν ἡμῖν παρέχουσι τὴν τιμήν. Ἡμεῖς δὲ τούτοις μὲν μετὰ πάσης ἀχριθείας ἐπιτιθέμεθα τῆς ἡμετέρας ἕνεχεν διαχονίας τῷ δὲ Θεῷ οὐδὲ τὸ πολλοστὸν παρέχομεν μέρος, καὶ ταῦτα πάλιν εἰς ἡμᾶς στρεφομένης τῆς ὠφελείας. Ὅσῳ γὰρ ἂν σπουδαιότερον δουλεύσωμεν τῷ Θεῷ, τοσούτῳ μᾶλλον ἑαυτοὺς ὀνήσομεν, καὶ αὐτοὶ μᾶλλον χερδαναῦμεν. Μὴ δὴ τοσαύτης ἀποστερήσωμεν ὦφελείας ἡμᾶς αὑτούς \" ὁ μὲν γὰρ θεὸς αὐτάρχης ἐστὶ καὶ ἀνενδεὴς, ἡ δὲ ἀμοιθὴ καὶ τὸ χέρδος πάλιν εἰς ἡμᾶς ἀνατρέχει. Ὡς οὖν οὐ τὸν Θεὸν θεραπεύοντες, ἀλλ᾽ ἡμᾶς αὑτοὺς, οὕτω διαχεώμεθα, παραχαλῶ, καὶ δουλεύσωμεν αὐτῷ μετὰ φόθου καὶ τρόμου, ἵνα τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δύξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, ᾿Αμήν.","t":"As if he said: If you have been counted worthy of such honor as to have your masters as brothers, for this very reason you ought to yield to them all the more. “Going before to judgment,” he says; that is, of evil deeds some escape notice here and others do not, but there neither evil nor good can escape notice. What does “going before to judgment” mean? As when someone sins in a way that already condemns him; when someone is incorrigible; when someone is expected to amend himself and does nothing of the kind. To what purpose, then, is this said? That even if some escape notice here, there they will not escape; there everything is laid bare. And this is the greatest comfort to those who do right.\n\nThen, since he had said, “nothing from partiality,” he necessarily explains it by adding, “Let all who are under the yoke as slaves.” And what has this to do with the bishop, someone asks? Very much: he must exhort and teach these too. And it is fitting that he gives instructions about them here. We see him everywhere giving commands to slaves rather than to masters, showing them ways of submission and taking much account of them. He urges them to submit with great gentleness, and exhorts the masters to relax their severity, saying, “forbearing threatening.” Why does he give these instructions? In the case of unbelieving masters, naturally, for there was no point in addressing those who do not listen; but in the case of believers, why? Because masters contribute more to their slaves than servants to their masters. They are the ones who pay out gold, who take thought for supplying necessities, for clothing, and for everything else. So the masters perform the greater service; and he hinted at this here too by saying, “because those who receive the benefit are believers and beloved.” … they exert themselves for your rest; and ought they not to enjoy much honor from their servants?\n\nAnd if he commanded slaves to show such obedience, consider how we ought to be disposed toward the Master who brought us from nonbeing into being, who feeds us and clothes us. If in no other way, let us at least serve him as our servants serve us. Have they not given their whole life to this, to give their masters rest? Is not this their work and their life, to care for their masters’ affairs? Do they not care for the master’s affairs all day, and for their own often only a small part of the evening? But we do the opposite: our own affairs all the time, and the Master’s not even a small part; and this though he does not need what is ours, as masters need their slaves, but even these services turn again to our own gain. There the servant’s service benefits the master; but here the slave’s service benefits the Master nothing, but profits the servant himself. “For you have no need of my goods,” it says. Tell me, what does God gain if I am righteous? What harm does he suffer if I am unrighteous? Is not that nature undefiled, unharmed, above all passion? Servants have nothing of their own; everything is the master’s, even if they are ten thousand times rich; but we have many things of our own, and we enjoy no small honor from the King of all. What master has given his own son for a servant? None; all would rather give their servants for their children. But here the opposite: “He did not spare his own Son, but gave him up for us all,” for enemies, for those who hated him. Servants, even when they are ordered to do heavy tasks, are not vexed even so, especially if they are well-disposed; but we complain countless times. The master promises his servants nothing like what God promises us. What does he promise? Freedom here, a freedom that has often proved harder than slavery; and this is his greatest gift. With God nothing is temporary, nothing perishable. What then? Do you want to learn? Listen: “No longer do I call you servants,” he says; “you are my friends.”\n\nAs our servants serve us, so let us serve the Master; or rather, do we show even a tiny fraction of such service? They practice philosophy from necessity, having only shelter and food; but we, who have countless things and hope for more, insult our benefactor by our luxury. If from nowhere else, let us at least take rules of philosophy from them. Scripture knows how to send people not only to servants but even to irrational creatures, as when it bids us imitate the bee and the ants. I urge you at least to imitate servants: whatever they do for fear of us, let us do at least as much for fear of God; for we do not find you doing so. For fear of us they are insulted countless times and stand in silence more than any philosopher; they are insulted justly and unjustly, and do not answer back but entreat, though often they have done no wrong. They take nothing beyond what they need, and are often content with less; they sleep on straw, fill themselves with bread alone, and have every other part of their way of life cheap, and they do not complain or chafe, for fear of us. Entrusted with money, they give it all back (do not speak to me of the wicked among servants, but of those not very bad); if we threaten, they shrink at once. Is not this philosophy? Do not say that it happens by necessity; for the necessity of Gehenna lies upon you too, and not even so are you sober, nor do you give God as much honor as you receive from your servants. Each servant has his assigned room, and does not trespass on his neighbor’s, nor damage it from desire for more. One may see these things in households, and you would rarely see a servant snatching or damaging another servant’s things. But among free people the opposite happens: we devour one another; we do not fear the Master; we seize the things of our fellow servants before his eyes. A servant would not do this, except when his master does not see or hear; but we dare everything while God sees and hears it all. The fear of their master is always before their eyes, but ours never. That is why everything has been turned upside down, everything thrown into confusion and corrupted; and we do not even take account of our own sins, while when our servants sin we examine everything exactly, even the smallest things.\n\nI say these things not because I want to make servants careless, but to turn our own carelessness around and rouse our slackness, so that we may serve God at least as our servants serve us; so serve him who made us, as those who share our nature serve us, though they receive nothing of the kind from us. These too are free by nature: “Let them rule over the fish” was said to them too. This slavery is not from nature, but from some cause and circumstance; yet they show us much honor. We insist with all exactness that they serve us; but to God we give not even a tiny fraction, though the benefit returns to us. The more zealously we serve God, the more we benefit ourselves and the more we gain. Let us not rob ourselves of so great a benefit; for God is self-sufficient and in need of nothing, while the reward and the gain run back to us. As people serving not God but ourselves, then, let us be so disposed, I beg you, and serve him with fear and trembling, so that we may obtain the promised good things in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 16.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/16-2)."},"chrysostom-hom-1-timotheum/17.1":{"o":"Ταῦτα δίδασκε καὶ παρακάλει. Εἴ τις ἔτεροδιδασκαλεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι ἀὅτοις τοῖς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ᾽ εὐσέδειαν διδασκαλίᾳ, τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ.ογομαχίας, ἐξ ὧν γίνεται φθόνος, καὶ ἀπεστερημέγων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὑσέδειαν. ᾿Αφίστασο ἀπὸ τῶν τοιούτων. \"Ἔστι δὲ πορισμὸς μέγας ἡ εὖσέδεια μετὰ αὐταρχείας. Οὐδὲν γὰρ εἰσηγέ χαμεν εἰς τὸν ερ βϑρ τοῦτον \" δῆλον ὅτι οὐδὲ α'.Οὐχ αὐθεντίας δεῖ τῷ διδασχάλῳ μόνον, ἀλλὰ καὶ προσηνείας πολλῆς, ὥσπερ οὐ προσηνείας μόνον, ἀλλὰ καὶ αὐθεντίας. Καὶ ταῦτα πάντα διδάσχει ὁ μακάριος Παῦλος, ποτὲ μὲν λέγων\" ταῦτα καὶ δίδασκε, ποτὲ δὲ, Ταῦτα δίδασκε καὶ παρακάλει. Ἐϊ γὰρ ἰατροὶ τοὺς χάμνοντας παραχαλοῦσιν, οὐχ ἵνα αὐτοὶ τῆς ὑγείας ἐπιτύχωσιν, ἀλλ᾽ ἵνα ἐχείνους ἀπαλλάξωσι τῆς ἀσθενείας καὶ χειμένους ἀναστήσωσι \" πολλῷ μᾶλλον ἡμᾶς τούτῳ πρὸς ποὺς διδασχομένους τῷ ἤθει χεχρῆσθαι χρὴ παραχαλυῦντας. Οὐδὲ γὰρ δοῦλος αὐτῶν εἶναι παραιτεῖται ὁ μακάριος Παῦλος, λέγων\" Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, φησὶν, ἀλλὰ Χριστὸν ᾿Ιησοῦν, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν \" καὶ πάλιν, Πάντα ὑμῶν ἐστιν, εἴτε Παῦιϊος, εἴτε ᾿Απολλώς. Καὶ δουλεύει τὴν δουλείαν ταύτην μετὰ προθυμίας \" οὐ γάρ ἔστι δουλεία, ἀλλ᾽ ἐλευθερίας βελτίων. ᾿Εκεῖνος γάρ ἐστι, φησὶ, δοῦλος ὁ ποιῶν τὴν ἁμαρτίαν. Εἴ τις ἑτεροδιδασκαεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι. Δόγοις τοῖς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ' εὐσέδειαν διδασκαζίᾳ. τεεύφωται, μηδὲν ἐπιστάμενος. Οὐκ ἄρα ἐχ τοῦ εἰδέγαι τὸ εἰς ἀπόνοιαν αἴρεσθαι συμβαίνει, ἀλλ᾽ ἐκ τοῦ μὴ εἰδέναι, Ὁ γὰρ εἰδὼς τοὺς κατ᾽ εὐσέδειαν λόγους, οὗτος μάλιστα καὶ μετριάζειν οἶδεν\" ὁ τοὺς ὑγιαί» νοντας ἐπιστάμενος λόγους, οὐ νοσεῖ. “Ὅπερ γὰρ ἐπὶ σωμάτων φλεγμονὴ, τοῦτο ἐν ταῖς ψυχαῖς ἀπόνοια \" ὥσπερ ἐχεῖ τὸ φλεγμαῖνον οὐ φαμὲν ὑγιαίνειν, οὕτως οὐδὲ ἐνταῦθα τοὺς ἀλαζόνας. \"Αρα ἔστιν εἰδότα τι μηδὲν εἰδέναι ὁ γὰρ μὴ εἰδὼς ἅπερ εἰδέναι χρὴ, οὐδὲν οἶδε. Καὶ ὅτι ἐκ τοῦ μηδὲν εἰδέναι ὑπερηφανία ίνεται, δῆλον ἐχεῖθεν΄ ὁ Χριστὸς ἐκένωσεν ἑαυτόν\" ὁ τοῦτο τοίνυν εἰδὼς οὐ μέγα φρονήσει ποτέ \" οὐδὲν γὰρ ἔχει ἄνθρωπος, εἰ μὴ παρὰ τοῦ Θεοῦ οὐκοῦν οὗ μέγα φρονήσει. Τί “δὰρ ἔχεις ὃ οὐκ ἔλαδες; Αὐτὸς ποὺς πόδας ἕνιψε τῶν μαθητῶν. Ὁ τοῦτο εἰδὼς, πῶς ἐπαρθήσεται; Διὰ τοῦτό φησιν, Ὅταν πάντα ποιήσητε,.έγετε ὅτι ᾿Αχρεῖοι δοῦλοί ἐσμεν. Ὁ τελώνης ἀπὸ μόνης ταπεινοφροσύνης εὐδοχίμησεν, ὁ Φαρισαῖος ἐξ ἀλαζονείας ἀπώλετο. Ὁ τοίνυν τετυφωμένος οὐδὲν τούτων ἐπίσταται. Αὐτὸς πάλιν ὁ Χριστός φησιν Εἰ καχῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ εἰ δὲ καλῶς, τί με δέρεις; γοσῶν, φησὶ, περὶ ζητήσεις. Δρα νοσεῖν ἔστι τὸ ξίτιῖν. Καὶ ογομαχίαι \" εἰκότως, Ὅταν γὰρ ὑπὸ τῶν λογισμῶν ἡ Ψυχὴ πυρέττῃ, ὅταν χειμάξηται, πότε ζητεῖ, ὅταν δὲ ἐν ὑγείᾳ ἧ, τότε οὐ ζητεῖ, ἀλλὰ τὴν πίστιν δέχετα!. ᾿Απὸ δὲ ζητήσεως καὶ λογομαχίας οὐδὲν ἔστιν εὑρεῖν. “Ἃ γὰρ ἡ πίστις ἐπαγγέλλεται μόνη, ἡ ζήτησις ἐπειδὰν ἀναδέξηται, οὔτε δείχνυσιν, οὔτε συνιέναι ἀφίησιν. Οὐδὲ γὰρ εἴ τις μύσας τοὺς ὀφθαλμοὺς, βούλεται εὑρεῖν τι τῶν ζητουμένων, δυνήσεται, ἣ αὖ πάλιν, εἰ τούτων ἀνεῳγμένων, χατορύξας ἑαυτὸν, καὶ τὴν ἀχτῖνα ἀποστραφεὶς, ἐχεΐῖ ᾿ ζητοίη, δυνήσεταί τι εὑρεῖν. Οὕτω πίστεως χωρὶς οὐδὲν εὑρίσχεται, ἀλλὰ μάχας ἀνάγχη τίχτεσθαι. Ἐξ ὧν γίνονται βλασφημίαι, ὑπόνοιαι πονηραί. Τουτέστι, δόξαι καὶ δόγματα πονηρὰ ἀπὸ τῶν ζητήσεων. Τότε περὶ Θεοῦ ἃ μὴ δεῖ ὑποπτεύομεν, ὅταν [Ὁ σχολὴ, ἣ διατριδή. Ἢ τοῦτό φησ':, διαπαράτριδαί\" νόσου καὶ τὰ ὑγιαίνοντα ἐμπίπλησιν, οὕτω καὶ οὗτοι οἱ πονηροὶ ἄνδρες. Καὶ ἀπεστερημένων,, φησὶ, τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὑσέὄειαν. Ὁρᾷς πόσα τίχτειν φησὶ τὰς λογομαχίας; αἰσχροχέρδειαν, ἄγνοιαν, ἀπόνοιαν τὴν γὰρ ἀπόνοιαν ἡ ἄγνοια τίχτει. ᾿Απὸ τούτων, φησὶν, ἀφἰστασο. Οὐχ εἵπεν, Ὅμόσε χώρει, ἀλλ᾽, ᾿Αφίστασό, τουτέστιν, ἐχτρέπου. Αἱρετικὸν γὰρ, φησὶν, ἄνγθδρωπον μετὰ μίαν ἣ δευτέραν νουθεσίαν παραιτοῦ. Δείχνυσιν αὐτοὺς οὐκ ἀπὸ ἀγνοίας τοσοῦτον, ὅσον ἀπὸ ῥᾳθυμίας καὶ αὑτὴν τὴν ἄγνοιαν ἔχοντας. ᾿Ανθρώπους γὰρ χρημάτων ἕνεχεν μαχομένους πότε δυνήσῃ πεῖσαι; “Αλλω; οὐ πείσεις τοὺς τοιούτους, ἂν μὴ δῷς πάλιν, καὶ οὐδὲ οὕτως αὐτῶν τὴν ἐπιθυἀίαν ἐμπλήσεις. Πιϊεογέκτου γὰρ ὀφθαλμὸς, φησὶν, οὐκ ἐμπίπλαται μερίδι. Δεῖ τοίνυν αὐτοὺς ἀδιορ.θώτως ἔχοντας ἐκτρέπεσθαι. Εἰ δὲ τῷ τοῦ μάχεσθαι\", πολλὴν ἔχοντι τὴν ἀνάγχην παραινεῖ μὴ ὁμόσε χωρεῖν μηδὲ συμπλέχεσθαι, πολλῷ μᾶλλον τοῖς μαθητευομένοις ἡμῖν, τοῖς ἐν τάξει μαθητῶν οὖσιν. Εἰπὼν δὲ ὅτι νομίζουσι πορισμὸν εἶναι τὴν εὐσέδειαν, ἐπἦγαγεν\" Ἔστι δὲ πορισμὸς μέγας ἡ εὐσέδεια μετὰ αὑταρκείας, οὐχ ὅταν χρήματα ἔχῃ, ἀλλ᾽ ὅταν μὴ ἔχῃ. ἵνα γὰρ μὴ καταπέτῃ εἰς ἀθυμίαν διὰ τὴν πενίαν, ἀνίστησιν αὐτὸν καὶ ἀνορθοῖ\" Νομίζουσι, φησὶν, ὅτι πορισμός ἐστιν. Ἔστι μὲν γὰρ, ἀλλ᾽ οὐχ οὕτως, ἀλλὰ μειζόνως. ἐχείνην, τότε ταύτην ρει. Ὅτι γὰρ οὐδέν ἐστιν ὁ πορισμὸς οὗτος, δῆλον ἐκ τοῦ μένειν ἐνταῦθα, μηδὲ τοῦτο δῆλον; Ὅτι οὐδὲν ἔχοντες ἤλθομεν εἰς τὸν βίον οὐκοῦν οὐδὲν ἀπελευσόμεθα ἔχοντες \" γυμνὴ γὰρ παρεγένετο ἡ φύαις, γυμνὴ καὶ ἄπεισιν. Οὐ τοίνυν ἡμῖν δεῖ τῶν περιττῶν εἰ μηδὲν εἰσηνέγχαμεν, μηδὲ ἔχοντες ἀπελευσόμε σόμεθα. Τοσαῦτα ἐσθίειν χρὴ καὶ τοιαῦτα, ἃ θρέψαι ἀρχεῖ\" τοιαῦτα ἀμφιέννυσθαι, ἃ σχεπάσαι μόνον ἡμᾶς ὀφείλει καὶ περιστεῖλαι τὴν γύμνωσιν, μηδὲν περιττόν. τοῦτο δὲ καὶ τὸ τυχὸν ποιῆσαι δύναται ἱμάτιον. Εἶτα ἀπὸ τῶν ἐνταῦθα προτρέπει\" Οἱ δὲ","t":"“Teach and urge these things. If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up, knowing nothing, but has a morbid craving for controversies and disputes about words, from which come envy … and deprived of the truth, imagining that godliness is a means of gain. Keep away from such people. But godliness with contentment is great gain. For we brought nothing into the world, and it is clear that we cannot take anything out.”\n\nThe teacher needs not only authority but also much gentleness, just as he needs not only gentleness but also authority. Blessed Paul teaches all this, sometimes saying, “Command and teach these things,” and sometimes, “Teach and urge these things.” If physicians urge the sick, not so that they themselves may obtain health, but so that they may free them from illness and raise them from their beds, much more must we use this manner with those we teach, urging them. Blessed Paul does not refuse even to be their slave, saying: “For we do not preach ourselves, but Christ Jesus as Lord, and ourselves as your slaves for Jesus’ sake”; and again, “All things are yours, whether Paul or Apollos.” And he serves in this slavery with eagerness; for it is not slavery, but better than freedom. That man is a slave, he says, who commits sin.\n\n“If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up, knowing nothing.” So being lifted up into folly comes not from knowing but from not knowing. One who knows the words of godliness knows above all how to be moderate; one who understands the sound words is not sick. What inflammation is in bodies, folly is in souls; and just as there we do not call what is inflamed healthy, so here we do not call the boastful healthy. So it is possible to know something and know nothing; for one who does not know what he ought to know knows nothing. And that pride comes from knowing nothing is clear from this: Christ emptied himself; one who knows this will never be proud. Man has nothing except from God; so he will not be proud: “What do you have that you did not receive?” He himself washed the disciples’ feet; how will one who knows this be lifted up? That is why he says, “When you have done everything, say, We are unprofitable servants.” The tax collector won approval by humility alone; the Pharisee perished through boastfulness. So the one who is puffed up knows none of these things. Again, Christ himself says, “If I have spoken wrongly, bear witness about the wrong; but if rightly, why do you strike me?”\n\n“Having a morbid craving,” he says, “for controversies.” So inquiring is being sick. “And disputes about words”: naturally. When the soul is feverish with reasonings, when it is tossed by a storm, then it inquires; but when it is healthy, then it does not inquire, but receives the faith. From inquiry and disputes about words nothing can be found. What faith alone promises, inquiry, once it takes the matter up, neither shows nor lets one understand. If someone shuts his eyes and wants to find something he is looking for, he will not be able to; or again, if with his eyes open he buries himself underground, turns away from the sunbeam, and searches there, he will find nothing. So without faith nothing is found, and battles must arise. “From which come blasphemies, evil suspicions”; that is, wicked opinions and doctrines arising from the inquiries. Then we suspect of God what we ought not, when … leisure or idle talk. Or he means this by “constant friction” (diaparatribai): as a diseased sheep fills the healthy ones with disease, so too do these wicked men. “And deprived of the truth,” he says, “imagining that godliness is a means of gain.” Do you see how many things he says disputes about words produce? Greed, ignorance, folly; for ignorance produces folly.\n\n“Keep away from these,” he says. He did not say, “Come to grips with them,” but “Keep away,” that is, turn aside from them. “Have nothing more to do with a heretical man,” he says, “after a first and second admonition.” He shows that they have their very ignorance not so much from ignorance as from slackness. For when will you be able to persuade men who are fighting for money? You will not persuade such people unless you give them something in return; and not even so will you satisfy their desire: “For the eye of the greedy man,” it says, “is not satisfied with his portion.” One must therefore turn away from them, as they are incorrigible. And if he advises Timothy, who had every need to fight, not to come to grips with them or engage them, much more does this apply to us who are learners, in the rank of disciples.\n\nHaving said that they imagine godliness to be a means of gain, he added, “But godliness with contentment is great gain”: not when one has money, but when one does not. So that Timothy might not fall into dejection because of his poverty, he raises him up and sets him on his feet. They think, he says, that it is gain. And it is, but not in that way, but in a greater way. Having overthrown their kind of gain, he exalts this one. That this kind of gain is nothing is clear from its remaining here; is this not clear? “That we brought nothing into the world”; so we will take nothing out; for nature came naked and departs naked. We have no need, then, of superfluous things: if we brought nothing in, we will depart having nothing. We should eat only so much and such food as suffices to nourish us; we should wear only such clothing as covers us and wraps our nakedness, nothing superfluous; and any garment at all can do this. Then he exhorts them on the basis of the things here: “But those who desire ….”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 17.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/17-1)."},"chrysostom-hom-1-timotheum/17.2":{"o":"Οὐχ ἁπλῶς εἶπεν, Οἱ πλουτοῦντες, ἀλλ᾽, Οἱ βου- Δόμενοι. \"Ἔστι γάρ τινα καὶ χρήματα ἔχοντα χαλῶς οἰκονομεῖν, καταφρονοῦντα αὑτῶν, καὶ εἰς πένητας διανέμοντα. Οὐχ ἄρα τοὺς τοιούτους, ἀλλὰ τοὺς ἐπι. πιουτεῖν, ἐμπίπτουσιν εἰς πειρασμὲν καὶ παγίδα ἴτα πρότερον καταδαλὼν \"!. 2 Ε \"Εχοντὲς ἴξ δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρχεσθη, 6 τοῦ διαδόλου καὶ ἐπιθυμίας πο.λλὰς καὶ ἀνοήτους πους. Καλῶς εἶπε, Βυθίζουσιν, ὡς μηδὲ ἀνενεγκεῖν. δύνασθαι. Εἰς δλεθρον καὶ ἀπώλειαν. Ῥίζα γὰρ πάντων τῶν καχῶν ἐστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι ἀπεπιλαγήθησαν ἀπὸ τῆς πίστεως, ᾿καὶ περιέπειραν ἑαυτοὺς ὀδύναις ποιλλαῖς. Ἰδοὺ δύο τίθησιν, ἀλλ᾽ ὃ μᾶλλον αὐτοῖς ἰσχυρότερον εἶναι δοχεῖ, τοῦτο ἐνταῦθα ὕστερον τέθειχε, τὸ, Ὀδύναις πολλαῖς. Καὶ ταῦτα ἑτέρως οὐχ ἔστι μαθεῖν, ἣ τοῖς θρηνοῦσι. Σὺ δὲ, ὦ ἄνθρωπε τοῦ Θεοῦ. Μέγα ἀξίωμα \" πάντες μὲν γὰρ ἄνθρωποι τοῦ Θεοῦ, ἀλλὰ χυρίως οἱ δίκαιοι, οὐ κατὰ τὸν τῆς δημιουργίας λόγὸν μόνον, ἀλλὰ καὶ χατὰ τὸν τῆς οἰχειώσεως. Εἰ τοῦ θεοῦ ἄνθρωπος, φησὶν, εἶ, μὴ ζήτει τὰ περιττὰ, καὶ οὐκ ἄγοντα πρὸς τὸν Θεόν\" ἀλλὰ Ταῦτα φεῦγε, δίωχε δὲ δικαιοσύνην. ᾿Αμφότερα μετ᾽ ἐπιτάσεως. Οὐχ εἶπεν, ᾿Αφίστασο, καὶ πρόσιθι, ἀλλὰ, Φεῦγε, καὶ δίωχε δικαιοσύνην, ὥστε μὴ πλεονεχτεῖν. Εὐσέδειαν, τὴν τῶν δογμάτων\" πίστιν, ἧπερ ἐστὶν ἐναντία τῇ ζητήσει\" ἀγάπην, ὑπομονὴν, πραότητα. ᾿Αγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαδοῦ τῆς αἰωνίου ζωῆς. Ἰδοὺ καὶ ὁ μισθός. Εἰς ἦν ἐκλήθης, καὶ ὡμολόγησας τὴν κα.ϊὴν ὁμο- «Ἰογίων, ἐπὶ ἐλπίδι ζωῆς αἰωνίου, ἐνώκιον \"ῶν μαρτύρων. Τουτέστι, μὴ καταισχύνῃς τὴν παῤῥησίαν ἐχείνην \" τί ἀνόνητα χάμνεις; Ποῖον δὲ πειρασμὸν καὶ παγίδα φησὶν ὑπομένειν τοὺς βουλομένους πλουτεῖν; Τῆς γὰρ πίστεως αὐτοὺς ἀποπλανᾷ, κινδύνοις αὐτοὺς περιδάλλει, καὶ ἀτολμοτέρους ἐργάζεται. Καὶ ἐπιθυμίας ἀγοήτους, φησί. Πῶς γὰρ οὐχ ἀνόητος ἐπιθυμία, ὅταν μωροὺς ἔχωσιν, ὅταν νάνους, οὐ φιλανθρωπίας ἕνεχεν, ἀλλὰ τέρψεως; ὅταν ἰχθῦς ἀποχλείωσιν ἐν ταῖς αὐλαῖς, ὅταν θηρία τρέφωσιν, καὶ τῶν παίδων οὐχ ἧττον περὶ αὐτοὺς διαχέωνται; Πάντα ταῦτα ἀνόητα καὶ περιττὰ, οὐδὲν ἀναγχαῖον, οὐδὲν χρήσιμον. ᾿Επιϑυμίας, φησὶν, ἀγοήτους καὶ βιλαδεράς. Ποῖαι βλαδεραί; “Ὅταν ἐρῶσιν ἔρωτας ἀτόπους, ὅταν τῶν τοῦ πλησίον ἐφέενται, ὅταν τῇ τρυφῇ προσπαλαίωσιν, ὅταν μέθης ὀρέγωνται, ὅταν σφαγῆς καὶ τῆς ἑτέρων ἀπωλείας. Πολλοὶ δὲ ἀπὸ τῶν τοιούτων ἐρώτων καὶ τυραννίδι ἐ πέθεντο, καὶ ἀπώλοντο. “Ὄντως ὁ τοιοῦτος χάμνει εἰς ἀνόνητα, μᾶλλον. δὲ καὶ βλαδερά. Καὶ καλῶς εἶπεν, ψγήθησαν ἀπὸ τῆς πίστεως \" οὐ γὰρ ἀφίησιν αὐτοὺς τὴν ὁδὸν ἰδεῖν ἀνθέλχουσα τοὺς ὀφθαλμοὺς πρὸς ἑαυτὴν ἡ φιλαργυρία, καὶ χατὰ μιχρὸν ὑποχλέπτουσα. Καθάπερ γάρ τις εὐθεῖαν ὁδὸν βαδίζων, καὶ πρὸς ἕτερόν τι τὸν νοῦν ἐσχηχὼς, βαδίζει μὲν, οὐχ εἰδὼς δὲ παρέρχεται τὴν πόλιν πολλάχις ἐχείνην, εἰς ἣν ἔσπευδεν, ἑλχομένων αὑτῷ τῶν ποδῶν ἁπλῶς καὶ. μάτην \" τοιοῦτόν τι καὶ ἡ φιλαργυρία ἐστί. Καὶ περιέπειραν ἑαυτοὺς ὀδύναις πολλαῖς. Ὁρᾷς, τῷ Περιέπειραν τί ἡνίξατο; Ὃ δὲ βούλεται δηλοῦν διὰ τῆς ἐμφάσεως, τοῦτό ἐστιν \" ἄκανθαί εἰσιν αἱ ἐπιθυμίαι, καὶ καθάπερ ἐν ἀχάνθαις, ὅθεν ἄν τις ἅψηται αὐτῶν, ἣμαξε τὰς χεῖρας καὶ τραύματα ἐργάζεται\" οὕτω καὶ ἀπὸ τῶν ἐπιθυμιῶν τὸ αὐτὸ πείσεται ὁ ταύταις ἐμπεσὼν, καὶ τὴν Ψυχὴν ἀλγηδόσι περιθαλεῖ, Πόσας ἔχουσε φροντίδας, πόσας ὀδύνας οἱ περιὅϑι παρέντες, εἰπέ μοι; Οὐχ ἔστιν εἰπεῖν. Δια τοῦτό φῆσι, Ταῦτα φεῦγε, δίωχε δὲ δικαιοσύνην, εὐσέὅδιαν, πίστιν, ἀγάπην, ὑπομονὴν, πραότητα. ᾿Απὸ γὰρ τῆς ἀγάπης ἡ πραότης. ᾿Αγωνίζου τὸν καλὸν ἀγῶνα. Ἐνταῦθα αὐτοῦ τὴν παῤῥησίαν καὶ τὴν ἀνδρείαν ἐπαινεῖ \" ὅτι μετὰ παῤῥησίας, φησὶν, ἐπὶ πάντων ὡμολάγησας. ᾿Αναμιμνήσχει δὲ καὶ τῆς κατηχήσεως αὐτόν\" ᾿Επιιλαθοῦ, φησὶ, τῆς αἰωνίου “ζωῆς. Οὐχ ἄρα ὁμολογίας χρεία μόνον, ἀλλὰ καὶ ὑπομονῆς, ὥστε διαπαντὸς ἐμμένειν τῇ ὁμολογίᾳ, καὶ ἀγῶνος σφοδροῦ καὶ μυρίων ἱδρώτων εἰχότως, ὥστε μὴ περιτραπῆναι᾽\" πολλὰ γὰρ τὰ σχάνδαλα, πολλὰ τὰ χωλύματα. Διὰ τοῦτο στενὴ καὶ τεθλιμμένη ἡ ὁδός. Πάντοθεν οὖν χρὴ συνεστράφθαι, πάντοθεν χρὴ εὔζωνον εἶναι \" μυρίαι πανταχόθεν φαίνονται ἡδοναὶ ἕλχουσαι τῆς ψυχῆς τοὺς ὀφθαλμοὺς, αἱ τῶν σωμάτων, αἱ τῶν χρημάτων, αἱ τῆς τρυφῆς, αἱ τῆς ῥᾳθυμίας, αἱ τῆς δύξης, αἱ τῆς ὀργῆς, αἱ τῆς δυναστείας, αἱ τῆς φιλαρχίας, καὶ φαίνονται λαμπρὰς ὄψεις ἔχουσαι καὶ ἐπεράστους, ἶχανὰς ἐπισπάσασθαι τοὺς ἑπτοημένους, τοὺς μὴ σφόδρα τῆς ἀληθείας ἐρῶντας \" αὕτη μὲν γὰρ ἀπεσχληχυῖά ἐστι, καὶ οὐδὲν ἐπιτερπὲς ἔχουσα. Τί δήποτε : Ὅτι πᾶσαν τὴν ἡδονὴν ἐν τῷ μέλλοντι ὑπισχνεῖται \" ἐχεῖναι δὲ προτείνουσιν ἤδη τιμὰς, ἐδονὰς, σεις οὐκ ἀληθεῖς, ἀλλ᾽ ἐπιχεχρωσμένα:. Ἂν τοίνυν βάναυσος ἧ τις καὶ μαλαχὸς καὶ ἄνανδρος, ἐκείνων ἀνθέξεται, ἐχλυθεὶς πρὸς τοὺς ὑπὲρ τῆς ἀρετῆς πόνους. Οὕτω καὶ ἐπὶ τῶν ἀγώνων τῶν ἔξωθεν τῷ μὲν μὴ σφόδρα ἐρῶντι τῶν στεφάνων, ἔξεστιν ἐχ πρώτῆς συμποσίοις καὶ μέθαις προσανέχειν \" οὕτω γοῦν οἱ δειλοὶ καὶ ἄνανδροι τῶν πυχτευόντων ποιοῦσιν \" οἔ δὲ πρὸς τὸν στέφανον ὁρῶντες, μυρίας αἴρουσι πληγάς \" τῇ γὰρ ἐλπίδι τῶν μελλόντων τρέφονται καὶ Ὑ΄. Φύγωμεν τοίνυν τὴν ῥίζαν τῶν χαχῶν. καὶ πάντα φευξόμεθα. Ἢ φιλαργυρία, φησὶν, ἐστὶ ῥίζα, Παῦλος ἐφθέγξατο, μᾶλλον δὲ ὁ Χριστὸς διὰ Παύλου. Ἴδωμεν δὲ τοῦτο πῶς. Καὶ αὐτὴ τῶν πραγμάτων μαρτυρεῖ ἡ πεῖρα. Τί γὰρ καχὸν οὐ διὰ τὰ χρήματα, μᾶλλον δὲ οὐ διὰ τὰ χρήματα, ἀλλὰ διὰ τὴν χαχὴν προαίρεσιν τῶν οὐχ εἰδότων αὐτοῖς χεχρῇσθαι; Ἐπεὶ ἐξῆν τοῖς χρήμασιν εἰς δέον κεχρῆσθαι, ἐξῆν καὶ βασιλείαν δι᾽ αὑτῶν κληρονομεῖν \" νυνὶ δὲ \"ὅπερ ἐδόθη εἰς ἐπιχουρίαν τῶν πενήτων, εἰς παραμουθίαν τῶν ἡμαρτημένων ἡμῖν, εἰς εὐδοχέμησιν καὶ ἀρέσχειαν Θεοῦ, τούτοις χεχρήμεθα χατὰ τῶν ἀθλίων πενήτων, μᾶλλον δὲ χατὰ τῆς ἑαυτῶν ψυχῆς, καὶ εἰς προσχρουσμὸν τοῦ Θεοῦ. Τὸν μὲν γὰρ χρήματα ἀφείλετό τις, καὶ πενίᾳ περιέδαλεν, ἑαυτὸν δὲ θανάτῳ᾽ καὶ τοῦτον μὲν ἐνταῦθα τῇ πενίᾳ χατατήχει, ἑαυτὸν δὲ τῇ διηνεχεῖ τιμωρίᾳ. Ἄρα μὴ ἴσον ἐστί; Τί τοίνυν χαχὸν οὐ διὰ ταῦτα; οὐχὶ πλεονεξίαι; οὐχ ἁρπαγαί; οὐχ ὁλοφυρμοί; οὐχ ἔχθραι; οὐ μάχαι; οὗ φιλονειχίαι; οὐχὶ μέχρι τῶν νεχρῶν τὰς χεῖρας ἐξἐτειναν; οὐχὶ καὶ μέχρι πατέρων καὶ ἀδελφῶν; οὐχὶ φύσεως νόμους, καὶ Θεοῦ προστάγματα, καὶ πάντα ἁπλῶς ἀνέστρεψαν, ὑπὸ τῆς ἐπιθυμίας ἑχείνης κατἐχόμενοι; τὰ δικαστήρια οὐ τούτων ἕνεκεν; !Αγελε «οἴνυν τὴν φιλοχρηματίαν, καὶ πέπαυται πόλεχιος, πέπαυται μάχη, πέπαυται ἔχθρα, πέπαυται ἔρις καὶ φιλονεικία. “Ὥσπερ λυμεῶνας καὶ λύχους ἐλαύνεσϑαι τοὺς τοιούτους ἐκ τῆς οἰχουμένης ἐχρῆν. Καθάπερ γὰρ ἀνεμοί τινες ἐναντίοι καὶ σφοδροὶ εἰς γαληνὸν ὡς καὶ τὴν βύθιον ἄμμον τοῖς ἄνω μίγνυσθαι κύμασιν \" οὕτως οἱ φιλοχρήματοι πάντα ἄνω καὶ χάτω ποιοῦσιν. Οὐδένα οἷδεν ὁ φιλοχρήματος φίλον \" τί δὲ λέγω φίλον; οὐδὲ αὑτὸν τὸν Θεὸν ἐπίσταται\" ὑπὸ γὰρ τῆς ἐπιθυμίας ἐχείνης χατεχόμενος, Οὐχ ὁρᾶτε τοὺς Τιτᾶνας ξιφήρεις προϊόντας; Ἐχεῖνα μανίας ἐστὶν ὑπόχρισις. Οὗτοι δὲ οὐ τοιοῦτοι, ἀλλ᾽ ἀληθῶς μαινόμενοι καὶ ἐξεστηχότες \" κἂν ἀποδύσῃς αὐτῶν τὴν ψυχὴν, οὕτως εὑρήσεις ἐσχευασμένην, οὐχ ἕν ξίφος οὐδὲ δύο, ἀλλὰ μυρία κατέχουσαν, οὐδένα ἐπιγινώσχουσαν, ἀλλὰ κατὰ πάντων λυττῶσαν, πᾶσιν ἐπιπηδῶσαν καὶ ὑλαχτοῦσαν κατὰ πάντων, οὐ κύνας σφάζουσαν, ἀλλὰ ψυχὰς ἀνθρώπων, καὶ εἰς τὸν οὐρανὸν αὐτὸν μεγάλα βλασφημοῦσαν. Ὑπὸ τούτων πάντα ἀνατέτραπται, πάντα διόλωλεν ἀπὸ τῆς τῶν χρημάτων μανίας. Τίνας γὰρ, τίνας αἰτιάφομαι, οὐκ οἶδα\" οὕτως οὗτος ὁ λοιμὸς πάντας χατἐχει, τοὺς μὲν ἐχ πλείονος, τοὺς δὲ ἐξ ἐλάττονος μοίρας, πάντας δὲ ὅμως. Καὶ χαθάπερ πυρά τις εἰς ὕλην ἐμπεσοῦσα καταστρέφει: πάντα καὶ ἐρημοῖ, οὕτω καὶ αὕτη τὴν οἰχουμένην ἀνέστρεψε \" βασιλεῖς, ἄρχοντες, ἰδιῶται, πένητες, γυναῖχες, ἄνδρες, παῖς δες ἐξ ἴσης πάντες κατέχονται τῷ χαχῷ. Καθάπερ ζόφου τινὸς τὴν οἰχουμένην ἐπιπνέοντος, οὐδεὶς ἀνανήφει \" ἀλλὰ χατηγορίαι μὲν μυρίαι κατὰ πλεονεξίας καὶ ἰδίᾳ καὶ δημοσίᾳ γίνονται, διόρθωσις δὲ οὐδαμοῦ, Τί οὖν ἂν γένοιτο; πῶς σδέσομεν τὴν φλόγα; Ἕνεστι γὰρ, κἂν πρὸς αὐτὸν ἀρθῇ τὸν οὐρανόν \" θελῆσαι δεῖ μόνον, καὶ πάντως περιεσόμεθα τῆς πυρᾶς. Ὥσπερ γὰρ ἀπὸ τοῦ θέλειν ηὐξήθη, οὕτω καὶ ἀπὸ τοῦ θέλειν χαθαιρηθήσεται. Οὐχὶ ἡ προαίρεσις ἡ ἡμετέρα αὐτὴν ἐποίησεν; Οὐχοῦν δυμεν. Πῶς δὲ τὸ θέλειν ἐγγενήσεται : \"Ἂν ἴδωμεν αὑτῆς τὸ μάταιον καὶ περιττόν \" ὅτι ἐχεῖ ἡμῖν συναπελθεῖν οὐ δυνήσεται, ὅτι καὶ ἐνταῦθα ἡμᾶς ἀφίησιν \" ὅτι αὐτὴ μὲν ὧδε μένει, τὰ δὲ ἐξ αὐτῆς ἡμῖν τραύματα συναπέρχεται \" ἂν ἴδωμεν, ὅτι πολὺς ἐχεῖ πλοῦτός ἐστιν’ ἂν πρὸς ἐχεῖνον τοῦτον παραἴδωμεν, ὅτι μυρίους ἔχει κινδύνους, ὅτι ἡδονὴν πρόσχαιρον, ὅτι ἡδονὴν ἀναμεμιγμένην ἀθυμίαις \" ἂν ἐχεῖνον τὸν πλοῦτον χαλῶς περισχεψώμεθα τὸν τῆς αἰωνίου ζωῆς, οὕτω δυνησόμεθα τούτου χαταφρηνεῖν \" ἂν ἴδωμεν, ὅτι οὐδὲν ἡμᾶς ὀνίνησιν, οὐ πρὸς δόξαν, οὐ πρὸς ὑγείαν, οὐ πρὸς ἄλλο οὐδὲν, ἀλλὰ τοὐταντίον καὶ βυθίζει εἰς ὄλεθρον καὶ ἀπώλειαν \" ἂν μάθῃς ὅτι ἐνταῦθα πλουτεῖ; καὶ πολλοὺς ἔχεις ὑπὸ σαυτὸν, ἐχεῖ δὲ ἀπελθὼν, ἔρημος ἀπελεύσῃ καὶ γυμνός. \"Ἄν ταῦτα ὃπἀδωμεν συνεχῶς, καὶ παρὰ τῶν ἄλλων ἀχούωμεν, ἴσως ἔσται τις ὑγεία, ἔσται τις ἀπαλλαγὴ τῆς χολάσεως ταύτης τῆς χαλεπῆς. Καλὸν ὁ μαργαρίτης; ἀλλ᾽ ἐννόησον ὅτι ὕδωρ ἐστὶ θαλάττιον, ὅτι ἐν τοῖς χόλποις αὐτῆς τὸ πρότερον ἦν ἐῤῥιμμένος. Καλὸν τὸ χρυσίον καὶ τὸ ἀργύριον; ἀλλ᾽ ἐννόησον, ὅτι γῆ καὶ σποδὸς καὶ ἦν καὶ ἔστι. Καλὰ τὰ σηριχὰ ἱμάτια; ἀλλὰ σχωλήχων ἐστὶν ὕφασμα \" ὑπόληψίς ἐστι καὶ πρόληψις ἀνθρωπίνη, οὐχ ἐν τῇ φύσει τὸ χάλλος ἔχει. Τὰ γὰρ ἐν τῇ φύσει τὸ χάλλος ἔχοντα οὗ δεῖται τῶν διδασχόντων. Σὺ δὲ ἂν ἴδῃς νόμισμα χαλχοῦν ἁπλῶς ἀναχεχρωσμένον χρυσῷ, πρῶτον μὲν θαυμάζεις, χρυσὸν αὐτὸν ὀνομάζων \" ὅταν δὲ οἱ περὶ ταῦτα δεινοὶ τὴν ἀπάτην σε διδάξωσι, συνεξῆλθε τὸ θαῦμα μετὰ τῆς ἀπάτης. Ὁρᾷς ὅτι οὐκ ἐν τῇ φύσει ἔχει τὸ καλόν; ᾿Αλλ᾽ οὐδὲ ὁ ἄργυρος\" καὶ γὰρ ἂν ἴδῃς κασσίτερον, θαυμάζει; ὡς ἄργυρον, ὥσπερ τὸν χαλχὸν ὡς χρυσόν\" καὶ χρεία τῶν διδασχόντιυν ποῖα χρὴ θαυμάζειν. Οὕτως οὐχ ἀρχοῦσιν ἡμῖν οἱ ὀφθαλμοὶ πρὸς τὴν διάγνωσιν. Τὰ δὲ ἄνθη οὐ τοιαῦτα, ἀλλ᾽ ἐκείνων βελτίω πολλῷ. Ῥόδον ἂν ἴδῃς, οὐ χρεία τῶν διδασχόντων, ἀλλ᾽ οἶδας ἀφ᾽ ἑαυτοῦ τὴν ἀνεμώνην διαιρεῖν καὶ ἴα \" οὕτω καὶ χρίνα, καὶ ἕκαστον ἄνθος. Οὐδὲν οὖν ἕτερον ἣ πρόληψις τὸ γινόμενον. Καὶ ὅτι προλήψεώς ἔστι τὸ ὀλέθριον τοῦτο πάθος, φέρε, εἰπέ μοι, εἰ ἔδοξε τῷ βασιλεῖ τιμιώτερον νομοθετῆσαι τοῦ χρυσοῦ τὸ ἀργύριον, οὐ μετεθήχατε ἂν τὸ θαῦμα καὶ τὸ φίλτρον; οὕτω πανταχοῦ τῆς πλεονεξίας ἐσμὲν καὶ τῆς ὑπονοίας. Καὶ ὅτι οὕτως ἐστὶ, καὶ τῷ σπανίῳ τιμᾶται, ἀλλ' οὐ τῇ φύσει \" εἰσὶν χαρποὶ παρ᾽ ἡμῖν εὐτελεῖς, ἐν δὲ τῇ Καππαδοχῶν χώρᾳ τίμιοι, καὶ τῶν παρ᾽ ἡμῖν τιμίων πολυτελέστεροι πάλιν ἐν τῇ Σηρῶν χώρᾳ ἕτεροι, ὅθεν τὰ ἱμάτια ταῦτα. Ἐν δὲ τῇ ἀρωματοφόρῳ ᾿Δραδίᾳ καὶ Ἰνδίᾳ, ἔνθα εἰσὶν οἱ λίθοι, πολλὰ τοιαῦτα ἔστιν εὑρεῖν. Οὕτω πρόληψίς ἔστιν, οὕτως ὑπόνοιά ἐστιν ἀνθρωπίνη τὰ τοιαῦτα \" καὶ οὐδὲν χρίσει πράττομεν, ἀλλ᾽ ἁπλῶς καὶ ὡς ἕτυχεν. ᾿Ανανήψωμεν τοίνυν ποτὲ ἐχ τῆς μέθης παύτης \" ἴδωμεν τὸ ὄντως καλὸν, τὸ φύσει καλὸν, τὴν εὐσέδειαν, τὴν δικαιοσύνην, ἵνα ἐπιτύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"He did not simply say, “the rich,” but “those who desire.” It is possible for one who has money to manage it well, despising it and distributing it to the poor. So he does not mean such people, but those who are eager for wealth: “Those who desire to be rich fall into temptation and a snare of the devil, and into many senseless and harmful desires that plunge people ….” Well did he say “plunge,” so that they cannot even come up again. “Into ruin and destruction. For the love of money is a root of all evils; through craving it some have wandered away from the faith and pierced themselves with many pangs.” See, he sets down two things; but what seems stronger to them, “many pangs,” he put here last. And these things one can learn in no other way than from those who lament.\n\n“But you, O man of God.” A great title! All people are God’s, but properly the righteous, not only by reason of creation but also by reason of belonging to him. If you are a man of God, he says, do not seek superfluous things that do not lead to God, but “flee these things, pursue righteousness.” Both are said with intensity. He did not say, “Keep away,” and “Approach,” but “Flee,” and “Pursue righteousness,” so as not to be greedy; “godliness,” that of right doctrines; “faith,” which is opposed to inquiry; “love, endurance, gentleness. Fight the good fight of the faith; take hold of eternal life.” See the reward too. “To which you were called, and you made the good confession in hope of eternal life before many witnesses.” That is, do not shame that boldness. Why do you labor for nothing?\n\nWhat temptation and snare does he say those who want to be rich undergo? It leads them astray from the faith, surrounds them with dangers, and makes them more timid. “And senseless desires,” he says. How is it not a senseless desire when they keep fools and dwarfs, not out of love for humankind but for amusement; when they shut up fish in their courtyards, rear wild beasts, and are no less fond of them than of their children? All these things are senseless and superfluous, nothing necessary, nothing useful. “Senseless and harmful desires,” he says. What harmful ones? When they fall into absurd loves, when they covet their neighbor’s goods, when they grapple with luxury, when they crave drunkenness, slaughter, and the destruction of others. Many, from such loves, have even aimed at tyranny and perished. Truly such a man toils for what is useless, or rather harmful. And well did he say, “have wandered away from the faith”; for the love of money does not let them see the road, drawing their eyes to itself and stealing them away little by little. Just as someone walking a straight road with his mind on something else walks on, but unknowingly often passes the very city to which he was hastening, his feet carrying him along idly and in vain, so too is the love of money. “And pierced themselves with many pangs.” Do you see what he hinted at by “pierced”? What he wants to show by the vivid word is this: desires are thorns; and just as among thorns, wherever one touches them, he bloodies his hands and gets wounds, so too one who falls among desires suffers the same, and wraps his soul in pains. How many anxieties, how many pangs do those who are caught up in them have, tell me? It cannot be told.\n\nThat is why he says, “Flee these things, pursue righteousness, godliness, faith, love, endurance, gentleness.” For gentleness comes from love. “Fight the good fight.” Here he praises his boldness and courage: you made your confession boldly, he says, before all. He also reminds him of his catechesis: “Take hold,” he says, “of eternal life.” So not confession alone is needed, but endurance too, so as to remain always in the confession, and a fierce struggle and countless sweats; rightly, so as not to be overturned, for many are the stumbling blocks, many the hindrances. That is why the road is narrow and hard. One must be gathered in on every side, girded on every side. Countless pleasures appear on every side, drawing the soul’s eyes: the pleasures of bodies, of money, of luxury, of ease, of glory, of anger, of power, of love of rule; and they appear with bright and lovely faces, able to draw in the excitable, those who do not ardently love the truth. For truth is austere and has nothing delightful about it. Why? Because it promises all pleasure in the age to come, while those pleasures hold out honors and delights at once, … not true, but colored over. If, then, someone is vulgar, soft, and unmanly, he will hold to those, slack toward the labors that virtue demands. So too in the contests outside the church: one who does not ardently love the crowns may give himself from the start to banquets and drinking; so at any rate the cowardly and unmanly among the boxers do; but those who look to the crown take countless blows, for they are nourished and strengthened by the hope of what is to come.\n\nLet us flee, then, the root of evils, and we shall flee everything. “The love of money,” he says, “is a root.” Paul uttered it, or rather Christ through Paul. Let us see how. The very experience of affairs bears witness. What evil does not come about because of money; or rather not because of money, but because of the evil choice of those who do not know how to use it? It was possible to use money as one ought, possible even to inherit the kingdom through it. But as it is, what was given for the help of the poor, for the consolation of our sins, for good repute with God and for his good pleasure, we use against the wretched poor, or rather against our own souls, and to offend God. One man took another’s money and clothed him in poverty, but himself in death; he wastes the other away here with poverty, but himself with everlasting punishment. Is it equal? What evil, then, does not come about because of these things? Not greed? Not robberies? Not lamentations? Not enmities? Not battles? Not contentions? Have they not stretched out their hands even to the dead? Even against fathers and brothers? Have they not overturned the laws of nature and God’s commands and simply everything, gripped by that desire? Are not the law courts there because of these things? Take away the love of money, and war has ceased, battle has ceased, enmity has ceased, strife and contention have ceased. Such men ought to be driven out of the world like destroyers and wolves. Just as contrary and violent winds falling on a calm sea stir it up so that even the sand of the bottom mixes with the waves above, so the lovers of money turn everything upside down. The lover of money knows no friend; why do I say friend? He does not even know God himself, for he is gripped by that desire. Do you not see the Titans advancing sword in hand? That is a pretense of madness. But these are not like that; they are truly mad and out of their minds. If you strip their soul, you will find it so armed, holding not one sword or two, but countless, recognizing no one, raging against all, leaping on everyone and barking against everyone, slaughtering not dogs but human souls, and uttering great blasphemies against heaven itself. By these men everything has been overturned; everything has perished through the madness for money.\n\nWhom, whom shall I accuse, I do not know; so completely does this plague grip everyone, some in greater, some in lesser degree, but all nevertheless. Just as a fire falling on wood overturns and devastates everything, so this has overturned the world: kings, rulers, private persons, the poor, women, men, children, all are gripped equally by the evil. As though a gloom had blown over the world, no one comes to his senses; countless accusations against greed are made privately and publicly, but there is correction nowhere. What then could be done? How shall we quench the flame? It is possible, even if it has risen to heaven itself; we need only will it, and we shall certainly overcome the fire. As it grew through willing, so it will be destroyed through willing. Did not our own choice create it? Then our choice can destroy it. How will the willing arise? If we see its vanity and superfluity: that it cannot go with us there; that it leaves us even here; that it remains here, while the wounds we receive from it depart with us. If we see that there is great wealth there; if we compare this wealth with that, that this has countless dangers, a temporary pleasure, a pleasure mixed with dejection; if we consider well that wealth of eternal life, so we shall be able to despise this. If we see that it benefits us nothing, neither for glory, nor for health, nor for anything else, but on the contrary plunges us into ruin and destruction; if you learn that here you are rich and have many under you, but when you depart there you will depart desolate and naked. If we repeat these things to ourselves continually and hear them from others, perhaps there will be some health, some deliverance from this grievous punishment.\n\nIs the pearl beautiful? But consider that it is sea water, that it once lay cast away in the bosom of the sea. Are gold and silver beautiful? But consider that they were and are earth and ashes. Are silk garments beautiful? But they are the weaving of worms. It is human supposition and prejudice; the beauty is not in the nature. Things that have beauty in their nature need no teachers. But if you see a bronze coin merely gilded over, at first you admire it and call it gold; but when those skilled in such things teach you the deception, your admiration goes out together with the deception. Do you see that its beauty is not in its nature? Nor is that of silver; for if you see tin, you admire it as silver, as you admire bronze as gold; and there is need of teachers to tell you what one should admire. So our eyes are not sufficient for discernment. But flowers are not so; they are much better than these. If you see a rose, you need no teachers; you know of yourself how to tell the anemone from violets; and so with lilies and each flower. So what happens is nothing but prejudice. And that this ruinous passion comes from prejudice, come, tell me: if the emperor decided to decree silver more precious than gold, would you not transfer your admiration and your love? So everywhere we are the slaves of greed and supposition. And that it is so, these things are honored for their rarity and not for their nature: there are fruits that are cheap among us but precious in the country of the Cappadocians, and more costly than our precious ones; others again in the country of the Seres, from which these silk garments come. And in spice-bearing Arabia and India, where the precious stones are, one can find many such things. So these things are prejudice, human supposition; and we do nothing by judgment, but at random and as it happens. Let us, then, at last come to our senses from this drunkenness; let us see what is truly beautiful, beautiful by nature, godliness and righteousness, so that we may obtain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 17.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/17-2)."},"chrysostom-hom-1-timotheum/18.1":{"o":"Παραγγέ.λλω σοι ἐνώπιον τοῦ Θεοῦ τοῦ ζωοποιοῦντος τὰ πάντα, καὶ Κυρίου Ιησοῦ Χριστοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν κα- «ον, ἀνρπίληπτον μέχρι τῆς ἐπιραγείας τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ \" ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιμεὺς τῶν βασιλευόντων, καὶ Κύριος͵ τῶν κυριευόντων, ὁ μόνος ἔχων ἀθανασίαν, φῶς.οἰχῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀγθρώπωγν, ὑαρν ἰδεῖν δύναται\" ᾧ τιμὴ καὶ χράτος αἰώνιον. Ἁμήν. Πάλιν τὸν Θεὸν μαρτύρεται, πρὸ μιχροῦ τοῦτο ποιήσας, ὁμοῦ καὶ τὸν φόθον αὔξων καὶ ἀσφαλέστερον χαθιστὰς τὸν μαθητὴν, καὶ δειχνὺς, ὡς οὐχ ἀνθρώπινα τὰ παραγγέλματα, ἵνα ὡς παρ᾽ αὐτοῦ τοῦ Δεσπότου λαμδάνων τὴν παραγγελίαν, ἵνα ἀεὶ τὸν μάρτυρα ἐν διανοίᾳ ἔχων ἀφ᾽ οὗ ἤχουσς, τὴν διάνοιαν τῇ μνήμῃ. Παραγγέιλω σοι, φησὶν, ἐνώπιον τοῦ Θεοῦ ζωοποιοῦντος τὰ πάντα. Ἕνταῦθα καὶ παράχλησίς ἐστι πρὸς τοὺς χινδύνους, καὶ τῆς ἀναστάσεως ὑπόμνησις. Καὶ Χριστοῦ ᾿Ιησοῦ, φησὶ, τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιμάτου. Πάλιν ἀπὸ τοῦ διδασχάλου ἡ προτροπή. Ὃ δὲ λέγει, τοῦτό ἐστιν\" Ὥσπερ ἐχεῖνος ἐποίησεν, οὕτω, φησὶ, καὶ ὑμᾶς χρὴ ποιεῖν. Διὰ τοῦτο γὰρ ἐμαρτύρησεν, ἵνα κατ᾽ ἴχνος αὐτοῦ βαίνωμεν τὴν καλὴν ὁμολογίαν\" ὄπερ καὶ ἐν τῇ πρὸς Ἑδραίους ποιεῖ λέγων \" ᾿Αφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ ταλδιω-᾿ Ὶ τὴν» Ἰησοῦν, ὃς ἀντὶ τῆς προχειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ κεχάθικε᾽ καὶ πάλιν, ᾿Ἀνγαλογίσασθε γὰρ τὸν τοιαύτην ὑπομε, κότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὐτὸν ἀντιλογίαν, ἵνα μὴ κάμνητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι. Τοῦτο καὶ νῦν ποῖει πρὸς τὸν μαθητήν᾽ ὡς ἂν εἰ ἔλεγε, Μὴ δείσῇς τὸν θάνατον \" Θεοῦ γὰρ εἶ δοῦλος τοῦ τὰ πάντα δυναμένου ζωογονεῖν. Ποίαν δὲ λέγει χαλὴν ὁμολοαίαν; Ἣν ἀνερωτῶντο; Πιλάτου, Οὐκοῦν βασιμεὺς εἶ σύ; Ἐγὼ εἴς τοῦτο γἐγέννημαι, ἔφη. Καὶ πάλιν, ᾿Εγὼ ἦλθον μαρτυρῆσαι τῇ ἀληθείᾳ. \"ἴδε οὗτοί μου ἤχουσαν. Ἢ οὖν διὰ τοῦτό φησιν, ἢ ὅτι εἶπεν, ἐρωτώμενος εἰ Υἱὸς Θεοῦ ἐστι, Σὺ.16γεις ὅτι Υἱὸς Θεοῦ εἰμι ἐγώ. Καὶ πολλὰ ἕτερα ἐμαρτύρησε καὶ ὡμολόγησε. Τηρῆσαί σὲ τὴν ἐντολὴν ἄσπι-.1ον καὶ ἀνεπίληπτον μέχρι τῆς ἐπιξαγδίας τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ \" τουτέστι, μέχρι τῆς σῆς τελευτῆς, μέχρι τῆς ἐξόδου. ᾿Αλλ᾽ οὐχ εἶπεν οὔτως, ἀλλὰ, Μέχρι τῆς ἐπιφανείας, εἶπεν, ἵνα μᾶλλον αὑτὸν διεγείρῃ. Τί ἐστι, Τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον; Μῆτε δογμάτων ἕνεχεν, μήτε βίου, χηλῖδά τινα προστριψάμενον. Ἣν καιροῖς ἰδίοις δείξει, φηασὶν, ὁ μαχάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιζλευόντων, καὶ Κύριος τῶν' κυριευόντων, ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον. Περὶ τίνος ταῦτα εἴρηται; ἄρα περὶ τοῦ Πατρός; ἄρα περὶ τοῦ Υἱοῦ; Περὶ τοῦ ΥἹοῦ πάντως. Ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης. Καὶ ταῦτα πάλιν εἰς παραμυθίαν, ἵνα μὴ θαυμάζῃ, μὴ κα δεδοίχῃ τοὺς ἐνταῦθα βασιλεῖς, Καιροῖς Ἰδίοις \" τουτέστι, τοῖς προσήκουσι, τοῖς ὀφειλομένοις \" ὥστε μὴ ἀσχάλλειν. ὅτι οὐδέπω γέγονε. Καὶ πόθεν δῆλον ὅτι δείξει; Ἐχ τοῦ εἶναι δυνάστην “ μόνος γάρ ἐστι δυνάστης. Οὐχοῦν δείξει ὁ μαχάριος, ἡ αὐτομαχαριότης. Τοῦτο δὲ λέγει δηλῶν ὅτι οὐδὲν ἐχεῖ λυπηρὸν, οὐδὲν ἀηδές. Τὸ δὲ, Μόνος, ἣ πρὸς ἀντιδιαστολὴν τῶν ἀνθρώπων, ἣ διὰ τὸ ἀγέννητον εἴρηχεν \" ὃ καὶ ἡμεῖς λέγομεν πολλάχις περὶ ἀνθρώπων, οὖς ἐξαιρεῖν βουλόμεθα. Ὃ μόνος ἔχων ἀθανασίαν, φησί. Τί οὖν; ὁ Υἱὸς οὐχ ἔχει; οὐχ αὐτοαθανασία ἐστί : καὶ πῶς, τῆς αὐτῆς ὧν οὐσίας τῷ Πατρί; Φῶς οἰκῶν ἀπρόσιτον, φησίν. \"“Αλλο τὸ φῶς αὐτὸς, καὶ ἄλλο ὃ οἰχεῖ; οὐχοῦν καὶ τόπῳ ἐμπεριείληπται: \"Απαγε. Οὐχ ἵνα τοῦτο νοήσωμεν, ἀλλ᾽ ἵνα τὸ ἀχατάληπτον τῆς θείας φύσεως παραστήσῃ, φῶς οἰχεῖν αὐτὸν εἶπεν ἀπρόσιτον, οὕτω θεολογήσας ὡς ἣν αὐτῷ δυνα- «όν. Ὁρᾷς καὶ ὅταν μέγα τι φθέγξασθαι βουληθείη ἡ γλῶττα, πῶς ἐξασθενεῖ; “Ὃν εἶδεν οὐδεὶς ἀνύρώπων, φηλὶν, οὐδὲ ἰδεῖν δύναται\" ὥσπερ οὖν τὸν Υἱὸν οὔτε εἶδέ τις, οὔτε ἰδεῖν δύναται \" ᾧ τιμὴ καὶ κράτος αἰώνιον. Ἀμήν. Καλῶς ἐθεολόγησεν ἐνταῦθα, καὶ ἀναγκαίως. Ἐπειδὴ γὰρ μάρτυρα αὐτὸν ἤγαγε, πολλὰ περὶ τοῦ μάρτυρος διαλέγεται, ὥστε μἴλλον τὸν μαθητὴν ἐντρέψαι. Τουτέστι, δόξα αὐτῷ\" τοῦτο μόνον δυνάμεθα λέγειν, τοῦτο μόνον ποιεῖν, οὐ περιεργάξεσθαι τίς ἐστιν. Εἰ τοίνυν τὸ χράτος αὐτοῦ αἰώνιον, μὴ δεήσῃς \" χἂν νῦν μὴ γένηται, ἀεὶ τιμὴ αὐτῷ, ἀεὶ χράτος αὐτῷ. Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγε.1.1ὲ μὴ ὑψηϊλοφρονεῖν. Καλῶς εἶπεν,, Ἐν τῷ νῦν αἰῶνι\" εἰσὶ γὰρ καὶ ἄλλοι πλούσιοι ἐν τῷ μέλλοντι. Ταῦτα δὲ παραινεῖ, εἰδὼς ὅτι οὐδὲ; οὕτω τίχτει τῦφον καὶ ἀπόνοιαν καὶ ἀλαζονείαν, ὡς χρήματα. Εἶτα εὐθέως αὑτοὺς κατέσπαχεν, εἰπών \" «ούτου ἡ ἀπόνοια \" ὡς ὅγε εἰς θεὸν ἐλπίζων, οὐχ ἐπαέἐεται. Τί ἐλπίζεις ἐπὶ τὸ ἀθρόον μεθιστάμενον; τοῦτο γὰρ ὁ πλοῦτος \" καὶ πῶς εἰς ἐχεῖνον ἐλπίζεις ὑπὲρ οὗ θαῤῥῆσαι οὐκ ἔστι; Πῶς δὲ δυνέσονται μὴ ὑψηλοτρονεῖν, φησίν; ᾽Ἂν ἴδωσιν ὅτι οὗτος ἄστατος, ἀθέθδαιος » ἂν ἴδωσιν ὅτι μείζων τοῦ πλούτου ἡ ἐλπὶς ἡ παρὰ τοῦ θεοῦ “ ἂν ἴδωσιν ὅτι καὶ τούτου αὑτοῦ αἴτιος ὁ Θεός. ᾿Δ.1. ἐπὶ τῷ Θεῷ, φησὶ, τῷ ζῶντι, τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν. Καλῶς εἶπε, Πάντα πλουσίως, τὰς ἐτησίους τροπὰς αἰνιττόμενο;, τὸν ἀέρα, τὸ φῶς, τὸ ὕδωρ, τὰ ἄλλα πάντα. Ὁρᾷς πῶς πλουσίως παρέχει καὶ μετὰ πολλῆς τῆς ἀφθονίας; Εἰ πλοῦτον ζητεῖς, ἐχεῖνὸν ζήτει τὸν μένοντα, τὸν βέδαιον, τὸν ἀπὸ τῶν ἔργων γινόμενον τῶν ἀγαθῶν. Τοῦτο καὶ αὐτὸς δηλῶν, ᾿Αγαθοεργεῖν, φησὶ, πλουτεῖν ἐν ἔργοις κα- “οῖς, εὐμεταδότους εἶναι, κοιγωγαούς\" τὸ μὲν τῶν χρημάτων, τὸ δὲ τῆς ἀγάπης. Κοινωνιχοὺς ὀμιλητιχούς φησι, προσηνεῖς. Ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καινὸν εἰς τὸ μέλιον. Ἐχεῖ οὐδὲν ἄδηλον\" ἔνθα δὲ βέδαιος ὁ θεμέλιος, οὐδὲν ἄστατον, ἀλλὰ δωγται, φησὶ, τῆς αἰωνίου ζωῆς. Ἢ γὰρ τῶν ἀγαθῶν ἔργων πρᾶξις τὴν ἐχείνης ἡμῖν ἀπόλαυσιν προξενῆσαι δύναται. Ὧ Τιμόθεε, τὴν παρακαταθήκην φύλαξον. Μὴ μειώσῃς \" οὐκ ἔστι σὰ, τὰ ἀλλότρια φησὶ, τὰς βεδήλους κενοφωγνίας καὶ ἀντιθέσϑις","t":"“I charge you before God, who gives life to all things, and Christ Jesus, who in his testimony before Pontius Pilate made the good confession, to keep the commandment unstained and blameless until the appearing of our Lord Jesus Christ, which he will display at the proper time, he who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.”\n\nAgain he calls God to witness, as he did a little before, at once increasing Timothy’s fear and making the disciple more secure, and showing that the commands are not human, so that he may receive the charge as from the Master himself, and, keeping the witness always in mind from the time he heard it, may guard his mind by remembering. “I charge you,” he says, “before God, who gives life to all things.” Here there is both encouragement in the face of dangers and a reminder of the resurrection. “And Christ Jesus,” he says, “who testified before Pontius Pilate.” Again the exhortation is drawn from the Teacher. What he says is this: as he did, so you too must do. This is why he bore witness, that we might follow in his footsteps in the good confession; as he does in the letter to the Hebrews too, saying, “Looking to Jesus, the founder and perfecter of faith, who for the joy set before him endured the cross, despising the shame, and has sat down at the right hand of the throne of God”; and again, “Consider him who endured such hostility from sinners against himself, so that you may not grow weary and lose heart.” He does the same now toward his disciple, as if he said: Do not fear death, for you are the servant of the God who can give life to all things.\n\nWhat good confession does he mean? That when Pilate asked, “So you are a king?” he said, “For this I was born”; and again, “I came to bear witness to the truth”; and, “See, these heard me.” He says it either for this reason, or because, when asked whether he was the Son of God, he said, “You say that I am the Son of God.” And he bore witness and made confession in many other things. “To keep the commandment unstained and blameless until the appearing of our Lord Jesus Christ”: that is, until your end, until your departure. But he did not say so; he said “until the appearing,” so as to rouse him the more. What is “to keep the commandment unstained”? To contract no stain either in doctrine or in life.\n\n“Which he will display at the proper time,” he says, “he who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light.” Of whom is this said? Of the Father? Of the Son? Of the Son, certainly. “Which he will display at the proper time, the blessed and only Sovereign.” And this again is for comfort, so that Timothy may neither admire nor fear the kings here. “At the proper time,” that is, at the fitting and appointed time, so that he may not be distressed that it has not yet happened. And how is it clear that he will display it? From his being Sovereign; for he alone is Sovereign. So the blessed one will display it, blessedness itself. He says this to show that there is nothing grievous there, nothing unpleasant. “Only” he says either in contrast to human beings, or because he is unbegotten; as we too often say of people whom we wish to single out. “Who alone has immortality,” he says. What then? Does the Son not have it? Is he not immortality itself? And how could he not, being of the same substance as the Father? “Who dwells in unapproachable light,” he says. Is the light one thing, and he who dwells in it another? Is he then contained in a place? Far from it. It is not that we should understand this; but to set forth the incomprehensibility of the divine nature he said that he dwells in unapproachable light, speaking of God as far as it was possible for him. Do you see how the tongue grows weak when it wishes to say something great? “Whom no one has seen,” he says, “nor can see”; just as no one has seen or can see the Son. “To him be honor and eternal dominion. Amen.” Well and necessarily did he speak of God here. Since he brought him in as witness, he says much about the witness, so as to put the disciple in greater awe. That is, glory to him: this alone we can say, this alone we can do, and not pry into what he is. If, then, his dominion is eternal, do not fear; even if the appearing does not happen now, honor is always his, dominion always his.\n\n“As for the rich in the present age, charge them not to be haughty.” Well did he say “in the present age”; for there are other rich people in the age to come. He gives this advice knowing that nothing so breeds conceit, folly, and boastfulness as money. Then at once he brought them down, saying, “nor to set their hope on the uncertainty of riches”; from this comes the folly, whereas one who hopes in God is not lifted up. Why do you set your hope on what shifts in a moment? For such is wealth. And how can you set your hope on something about which one cannot be confident? How, someone asks, will they be able not to be haughty? If they see that wealth is unstable and insecure; if they see that the hope that comes from God is greater than wealth; if they see that God is the cause of this very wealth too. “But on God,” he says, “the living one, who richly provides us with everything to enjoy.” Well did he say “everything richly,” hinting at the yearly seasons, the air, the light, the water, and everything else. Do you see how richly he provides, and with what great abundance? If you seek wealth, seek that which remains, which is secure, which comes from good works. Showing this, he says: “to do good, to be rich in good works, to be generous, sharing”: generous with money, sharing in love. By “sharing” he means sociable and gentle. “Storing up for themselves a good foundation for the future.” There nothing is uncertain; and where the foundation is secure, nothing is unstable; “so that they may take hold,” he says, “of eternal life.” For the doing of good works can win us the enjoyment of that life. “O Timothy, guard the deposit.” Do not diminish it; it is not yours, he says, but another’s. “Avoid the profane chatter and the contradictions of what is falsely called knowledge.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 18.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/18-1)."},"chrysostom-hom-1-timotheum/18.2":{"o":"Καλῶς οὕτως εἶπεν, Ὅταν γὰρ πίστις μὴ ἣ, γνῶσις οὐκ ἔστιν \" ὅταν ἐχ τῶν οἰχείων λογισμῶν τίχτηκαί τι, γνῶσις οὐκ ἔστιν. Ἢ τάχα τοῦτό φησι, διότε τινὲς ἑαυτοὺς ἐχάλουν τότε Γνωστιχοὺς, ὡς πλέον τι περὶ τὴν πίστιν ἠστόχησαν. Ὁρᾷς πῶς πάλιν χελεύει μηδὲ ὁμόσε χωρεῖν πρὸς τοὺς τοιούτους; Ἐχειρεπόμενος, φησὶ, τὰς ἀντιθέσεις. ΓΔρα εἰσὶν ἀντιθέσεις, πρὸς ἃς οὐδὲ ἀποχρίνεσθαι χρή. Διὰ τί; Ὅτι τῆς πίστεως ἐχθδάλλουσιν, ὅτι οὐκ ἀφιᾶσιν ἑστάναι βεδθαίως οὐδὲ πεπηγέναι. Μὴ δὴ ταύτη; ἐχὼμεθα, ἀλλὰ τῆς πίστεως, τῆς πέτρας τῆς ἀῤῥαγοῦς. Οὔτε γὰρ ποταμοὶ, οὔτε ἄνεμοι προσπεσόντες δυνή σονταί τι λυμήνασθαι ἡμῖν \" ἑστήχαμεν γὰρ ἐπὶ τῆς πέτρας ἀπαρασάλευτοι, Οὕτω καὶ ἐπὶ τοῦ βίου τούτου, ἂν ἐχεῖνον ἑλώμεθα τὸν ὄντως θεμέλιον, ἑστῆχάμεν πάλιν οὐδὲν πάσχοντες δεινόν. Ὁ τὸν πλοῦτον αἱρούμενος ἐχεῖνον, οὐδὲν πείσεται δεινὸν, ὁ τὴν εὖδοχίμησιν, ὁ τὴν δόξαν, ὁ τὴν τιμὴν, ὁ τὴν ἡδονήν \" πάντα ἐχεῖνα βέθδαια, μεταθολὴ οὐδεμία \" πάντα τὰ ἐνταῦθα ἀλλοιοῦται καὶ ὑπὸ τροπὴν χεῖται, πάντα μεταθάλλεται. Τί γὰρ βούλει; δόξαν; Οὐ συγκχαταδήσεται, φησὶν, ἡ δόξα αὐτοῦ ὀπίσω αὐτοῦ\" πολλάκις δὲ οὐδὲ ζῶντι παραμένει. ᾿Αλλ᾽ οὐ τὰ τῆς ἀρετῆς τοιαῦτα, ἀλλὰ πάντα μένει. Ὃ ἐνταῦθα ἔνδοξος ἀπὸ τῆς ἀρχῆς, ἑτέρου τὴν ἀρχὴν διαδεξαμένου, γέ- Ἴονεν εὐτελῆς, καὶ τῶν ἀρχομένων εἷς \" ὁ πλούσιος, ἢ λῃστῶν ἐπιθεμένων, ἢ συχοφαντῶν καὶ ἐπιδούλων, ἄφνω γέγονΞ πένης. ᾿Αλλ᾽ οὐ τὰ παρ᾽ ἡμῖν οὕτως ὁ σώφρων ἐὰν ἑαυτῷ προσέχῃ, οὐδεὶς αὐτοῦ τὴν σωφροσύνην ἀφελέσθαι δυνήσεται\" τὸν ἄρχοντα ἑαυτοῦ καὶ χρατοῦντα οὐδεὶς ἰδιώτην, οὐδὲ ἀρχόμενον ἐργάσεται. Ὅτι γὰρ αὕτη μείζων ἐχείνης ἡ ἀρχὴ, ἀπὸ τῆς ἐξετάσεως μάνθανε, Τί γὰρ ὄφελος εἰπέ μοι, ἐθνῶν ὁλοχλήρων ἄρχειν, καὶ δοῦλον εἶναι τῶν παθῶν; Ποία δὲ βλάδη μηδενὸς ἀνθρώπων ἄρχειν, καὶ τῆς τῶν παθῶν τυραννέδος ἀνώτερυν εἶναι; Τοῦτο ἐλευθερία, τοῦτο ἀρχὴ, τοῦτο βασιλεία καὶ δυναστεία\" ἐχεῖνα δουλεία, χἂν μυρία τις διαδήματα περικχέηται. Ὅταν γὰρ ἔνδοθεν ἄρχῃ αὐτοῦ τῶν δεσποτῶν τὸ πλῆθος, τὴν φιλαργυρίαν λέγω, τὴν φιληδονίαν, τὴν ὀργὴν, τὰ ἄλλα πάθη, τί τοῦ διαδήματος ὄφελος : Μείζων ἡ τυραννὶς τῶν παθῶν, ὅταν μηδὲ ὁ στέφανος αὐτὸν ἰσχύῃ ταύτης ἐξελέσθαι τῆς ὑποταγῆς. Ὥσπεῤ ἂν εἰ παρὰ βαρθδάροις βασιλεύς τις γενόμενος ἐδού-᾿ λευεν, εἶτα ἐχεῖνοι βουλόμενοι μείζονα δεῖξαι τὴν ἀρχὴν, μὴτε τὴν ἁλουργίδα μήτε τὸ διάδημα ἀφἕλοιντο, ἀλλὰ μετ᾽ ἐχείνων καὶ ὑδροφορεῖν, καὶ μαγευρεύειν, καὶ τὰ ἄλλα πάντα διαχονεῖσθαι προστάττοιεν, ὥστε αὐτοῖς μὲν μείζονα τὴν τιμὴν, ἐχείνῳ δὲ «ἣν αἰσχύνην γενέσθαι\" οὕτω καὶ νῦν, παντὸς βαρρεται. Ὁ μὲν γὰρ τούτων χαταφρονῶν, καὶ τῶν βαρ- Θάρων καταγελάσεται\" ὁ δὲ τούτοις ὑποχύπτων, πολλῷ δεινότερα πείσεται, ἣ παρὰ τῶν βαρδάρων. Ὃ βάρόδαρος, ὅταν μεγάλα ἰσχύσῃ, τὸ σῶμα αἱχίζεται, αὗται δὲ τὴν ψυχὴν βασανίζονται χαταξαίνουσαι πάντοθεν\" ὁ βάρδαρυς ὅταν μεγάλα ἰσχύσῃ, θανάτῳ τούτῳ παρέδωχεν, αὗται δὲ τῷ μέλλοντι. “Ὥστε μόνος ἐλεύθερος ἐχεῖνος ὁ τὴν ἐλευθερίαν οἴχοθεν ἔχων, ὥσπερ καὶ δοῦλος ἐχεῖνος ὁ τοῖς ἀλόγοις πάθεσιν ὑποχύπτων. Οὐδεὶς ἐπιτάττει δεσπότης, χἂν σφόδρα ἀπηνὴς ἧ, τοιαῦτα ὠμὰ καὶ ἀπηνῆ προστάγματα\" Καταίσχυνόν σον, φησὶ, τὴν ψυχὴν εἰκῇ καὶ μάτην, πρόσχρουσον τῷ Θεῷ, τὴν φύσιν αὐτὴν ἀγνόησον, χἂν πατὴρ ἧ, χἂν μήτηρ, μηδεμίαν ἔχε αἰδὼ, στῇθι χατ᾽ αὐτῶν. Τοιαῦτα γὰρ τῆς φιλαργυρίας τὰ ἐπιτάγματα. Θῦσόν μοι, φησὶ, μὴ μόσχους, ἀλλὰ ἀνθρώπους. Καὶ ὁ μὲν προφήτης, Θύσατε, φησὶν, ἀγνθρώπους\" οἱ μόσχοι γὰρ ἐκ.16.1οίπασιν\" αὕτη δὲ οὐ τοῦτό φησιν, ἀλλὰ, μόσχων ὄντων, Θῦσον ἀνθρώπους, χατάθυσον τοὺς μηδὲν ἡδιχηχότας \" χᾶν εὐηργετημένος ἧς, ἀπόχτεινον. Π]άλιν, Ἔσο πολέμιος, χοινὸς ἐχθρὸς ἁπάντων περιέρχου, καὶ τῆς φύσεως αὐτῆς, καὶ τοῦ Θεοῦ\" σύναγε χρυσίον, οὐχ ἵνα ἀπολαύσῃς, ἀλλ᾽ ἵνα φυλάξῃς, ἵνα μείζονα ἐργάσῃ τὴν βάσανον. Οὐ γὰρ ἕνι τὸν φιλάργυρον καὶ ἀπολαυστικὸν εἶναι\" δέδοιχε γὰρ μὴ ἐλαττωθῇ τὸ χρυσίον, μὴ πενιχροὶ γένονται οἱ θησαυροί. ᾿Αγρύπνει, φησὶ, πάντας ἔχε δι᾽ ὑποψίας, καὶ οἰκέτας καὶ φίλους \" ἔσο φύλαξ τῶν ἀλλοτρίων. ν ἴδῃς πένητα λιμῷ φθειρόμενον, μὴ μεταδῷς, ἀλλ᾽, εἰ δυνατὸν, καὶ τὸ δέρμα αὑτὸν ἀπόφάντει, χἂν εἰς πῦρ ἐμδῆναι δέῃ, μὴ παραιτήση, χᾶν μυρίους ὑποστῆναι θανάτους, χἂν λιμῷ διαφθαρῆναι, χἂν προσπαλαῖσαι νόσῳ. Ἢ οὐχὶ ταῦτα νομοθετεῖ ἡ φιλαργυρία; Ἰταμὸς ἔσο καὶ ἀναίσχυντος, ἀνειδὴς καὶ θρασὺς, μιαρὸς καὶ μοχθηρὸς, ἀγνώμων, ἀναίσθητος, ἄφιλος, ἄσπονδος, ἄστοργος, θηρίον μᾶλλον ἢ ἄνθρωπος. Παρέλασον πάντα ὄφιν τὴ πιχρίᾳ, πάντα λύχον τῇ ἁρπαγῇ, ὑπέρόδηθι καὶ «ἧς φύσεως ἐχείνης τὴν θηριωδίαν\" χἂν εἰς δαίμονος ἐλθεῖν χαχίαν δέῃ, μὴ παραιτήσῃ \" ἀγνόησον τὴν εὐεργέτην. Οὐχὶ ταῦτα λέγει, καὶ ἀχούεται; Ὁ δὲ Θεὸς τὰ ἐναντία: Ἔσο πᾶσι φίλος, ἔσο ἐπιειχὴς, παρὰ πάντων ἀγαπώμενος, μηδενὶ πρόσχρουΞ εἰχῇ καὶ μάτην, τίμα τὸν πατέρα, τίμα τὴν μητέρα, δόξγς ἀπὄόλανε χρηστῆς, ἔσο μὴ ἄνθρωπος, ἀλλὰ ἄγγελος \" μηδὲν ἀναίσχυντον εἴπῃς, μηδὲν ψευδὲς, ἀλλὰ μηδὲ πράγματα ἔχειν ἁρπάζων, μὴ ἔσο ὑδριστὴς μηδὲ θρασύς \" καὶ οὐδεὶς ὁ ἀχούων. ἾΑρα οὗ δικαίως ἧ γέεννα; οὐχ εἰκότως τὸ πῦρ; ὁ σχώληξ ὁ ἀτελεύτητος; Μέχρι τίνος χατὰ χρημνῶν ὠθοῦμεν ἑαυτούς; μέχρι τίνος ἐπὶ τῶν ἀχανθῶν βαδίζομεν; μέχρι τίνος ἥλοις διαπείρομεν ἑαυτοὺς, καὶ χάρινάχομεν; Ὡμοῖς τυράννοις ὑποχείμεθα, τὸν προσηνῆ Δεσπότην παραἰτούμεθα, τὸν οὐδὲν ἐπαχθὲς λέγοντα, οὐδὲ βάρὄαρον, οὐδὲ φορτιχὸν, οὐδὲ ἀνόνητον, ἀλλὰ πάντα χρήσιμα καὶ ἐπιχερδῆ καὶ ὠφέλειαν ἡμῖν μεγάλην τοὺς, συγχροτήσωμεν, ἀγαπήσωμεν, ὡς δεῖ, τὸν Θεὸν, ἵνα καταξιωθῶμεν τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσιν αὑτὸν, χάρ:τι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Ἰ]ατρὶ ἅμα τῷ ἀγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"Well did he say so. For when there is no faith, there is no knowledge; when something is born of one’s own reasonings, it is not knowledge. Or perhaps he says this because some at that time called themselves Gnostics, as knowing more about the faith; by professing it some have missed the mark. Do you see how again he commands him not even to come to grips with such people? “Turning away,” he says, “from the contradictions.” So there are contradictions to which one ought not even to reply. Why? Because they drive people out of the faith, because they do not let them stand firm or be fixed. Let us not, then, hold to them, but to the faith, the unbreakable rock. Neither rivers nor winds falling upon us will be able to harm us; for we stand unshaken upon the rock.\n\nSo too in this life: if we choose that true foundation, again we stand firm and suffer nothing terrible. One who chooses that wealth, that good repute, that glory, that honor, that pleasure, will suffer nothing terrible: all of those are secure and admit no change; all things here are altered and subject to turning; everything changes. What do you want? Glory? “His glory will not go down after him,” it says; and often it does not even stay with him while he lives. But the things of virtue are not so; they all remain. One who is glorious here because of his office becomes a nobody when another succeeds to the office, one of the governed; the rich man, when robbers attack, or informers and plotters, suddenly becomes poor. But our things are not so. If the self-controlled man attends to himself, no one will be able to take away his self-control; no one will make the man who rules and masters himself a private person or a subject. That this rule is greater than the other, learn by examining it. What use is it, tell me, to rule whole nations and be a slave of the passions? What harm is it to rule no one and be above the tyranny of the passions? This is freedom, this is rule, this is kingship and power; those things are slavery, even if one is wrapped in countless diadems. When the crowd of masters rules within him (love of money, I mean, love of pleasure, anger, and the other passions), what use is the diadem? The tyranny of the passions is greater when not even the crown can rescue a man from this subjection. It is as if a king fell among barbarians and became a slave, and they, wishing to show their power to be greater, took away neither his purple nor his diadem, but commanded him, wearing them, to carry water and cook and do every other service, so that their honor and his shame might be the greater. So too now: the passions lord it over us more harshly than any barbarian. One who despises them will laugh at the barbarians too; but one who bows to them will suffer far worse than from barbarians. The barbarian, at his most powerful, maltreats the body; but these passions torture the soul, tearing it on every side. The barbarian, at his most powerful, hands one over to this death; but they to the death to come. So he alone is free who has his freedom from within, just as he is a slave who bows to the irrational passions.\n\nNo master, however harsh, gives such cruel and harsh commands. “Shame your soul,” it says, “idly and for nothing; offend God; disregard nature itself; even if it is your father, even if your mother, have no respect; stand against them.” Such are the commands of the love of money. “Sacrifice to me,” it says, “not calves, but men.” The prophet says, “Sacrifice men, for the calves have failed”; but the love of money does not say this; while there are calves, it says, “Sacrifice men; slaughter those who have done no wrong; even if you have received kindness, kill.” Again: “Be hostile; go about as the common enemy of all, of nature itself and of God; gather gold, not to enjoy it but to guard it, so as to make your torment greater.” For the lover of money cannot enjoy his money; he is afraid that the gold may be diminished, that his treasures may grow poor. “Stay awake,” it says, “hold everyone in suspicion, servants and friends; be the guard of what belongs to others. If you see a poor man perishing of hunger, give him nothing; rather, if possible, strip off his very skin. Even if you must walk into fire, do not refuse; even if you must undergo countless deaths, perish of hunger, wrestle with disease.” Does not the love of money lay down these laws? “Be reckless and shameless, impudent and bold, foul and wicked, unfeeling, insensible, friendless, implacable, without natural affection, a beast rather than a man. Surpass every snake in bitterness, every wolf in rapacity; outdo even the savagery of their nature; even if you must reach the wickedness of a demon, do not refuse; disregard your benefactor.” Does it not say these things, and is it not obeyed? But God says the opposite: “Be a friend to all, be gentle, loved by all; offend no one idly and for nothing; honor your father, honor your mother; enjoy a good name; be not a man but an angel; say nothing shameless, nothing false; do not seek to have things by robbery; be neither insolent nor bold.” And no one listens.\n\nIs not Gehenna just, then? Is not the fire deserved? The worm that never ends? How long shall we hurl ourselves over cliffs? How long walk on thorns? How long pierce ourselves with nails and be grateful for it? We submit to cruel tyrants and refuse the gentle Master, who says nothing burdensome, nothing barbarous, nothing heavy, nothing useless, but everything useful and profitable and of great benefit to us. … let us gather ourselves together, let us love God as we ought, so that we may be counted worthy of the good things promised to those who love him, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 18.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/18-2)."},"chrysostom-hom-1-timotheum/2.1":{"o":"Τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθωρᾶς χαρδίας καὶ συνειδήσεως ἀγαθῆς καὶ εἶναι γομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ Οὐδὲν οὕτω λυμαίνεται τὸ τῶν ἀνθρώπων γένος, ὡς τὸ φιλίας χαταφρονεῖν, καὶ μὴ μετὰ πολλῆς αὐτὴν κατορθοῦν τῆς σπουδῇς\" ὥσπερ οὖν οὐδὲν πάλιν ὀρθοξ, ὡς τὸ παντὶ σθένει μεταδιώχειν αὐτήν. Καὶ τοῦτο δηλῶν ὁ Χριστός φησιν, ᾿Εὰν δύο συμφωνήσωσιν ἐπὶ τὸ αὐτὸ, πᾷν, ὃ ἐὰν αἰτήσωσι, λήψονται \" καὶ πάλιν, Ὅταν πληθυνθῇ ἡ ἀνομία, ψυγήσεται ἡ ἀγάπη. Τοῦτο τὰς αἱρέσεις ἕτεχε πάσας. Ἔχ γὰρ τοῦ μὴ φιλεῖν τοὺς ἀδελφοὺς τοὺς ἑαυτῶν ἐφθόνουν εὐδοχιμοῦ- ᾿ σιν, ἐχ δὲ τοῦ φθονεῖν ἐφιλάρχουν, ἐχ δὲ τοῦ φιλαρχεῖν αἱρέσεις ἕτεχον. Διὰ τοῦτο καὶ ὁ Παῦλος εἰπὼν, Ἵνα παραγγείλῃς τισὶ μὴ ἑτεροδιδασ καλεῖν, καὶ τὸν τρόπον ὑφηγεῖται, χαθ᾽ ὃν τοῦτο γενέσθαι δυνατόν. Τίς δ᾽ οὖν οὗτός ἐστιν; Ἢ ἀγάπη. Ὥσπερ οὖν ὅταν λέγῃ, Τέλος νόμου Χριστὸς, τουτέστι, συμπλήρωμα, καὶ τοῦτο ἐχείνων ἔχεται, οὕτως ἡ παραγγελία αὕτη ἐνέχεται τῇ ἀγάπῃ. Τέλος ἑατρείας ὑγεία\" ὥστε ὑγείας οὔσης, οὐ πολλῇς δεῖ χατασχενῆς \" καὶ ἀγάπης οὔσης, οὐ πολλῆς δεῖ παραγγελίας. ᾿Αγάπην δὲ ποίαν φησί; Τὴν εἰλικρινῆ, οὐ τὴν μέχρι ῥημάτων, ἀλλὰ τὴν ἀπὸ διαθέσεως, καὶ γνώμης καὶ τοῦ συναλγεῖν, Ἕχ καθαρᾶς, φησὶ, καρδίας \" Ἦτοι περὶ πολιτείας φησὶν ὀρθῆς, ἣ περὶ γνησίας φιλίας. Ποιεῖ γὰρ καὶ βίος ἀκάθαρτος σχίσματα\" Πᾶς γὰρ ὁ πράσσων, μισεῖ τὸ ρῶς. \"Ἔστι γὰρ φιλία καὶ ἡ τῶν φαύλων, οἷον καὶ λῃτταὶ λῃστὰς φιλοῦσιν, καὶ ἀνδρο-φόνοι ἀνδροφόνους - ἀλλ᾽ οὐχ ἔστι τοῦτο ἀπὸ συνειδήσεως ἀγαθῆς, ἀλλ᾽ ἀπὸ φαύλης, οὐδ᾽ ἐχ χαθαρᾶς χαρδίας, ἀλλ᾽ ἐξ ἀχαθάρτου, οὐδὲ ἐχ πίατεως ἀννποχρίτου, ἀλλ᾽ ἐπιπλάστου καὶ ὑποχεχριμένης. Πίστις γὰρ τὸ ἀληθὲς δεέχνυσιν \" ἀπὸ δὲ πίστεως εἷλιχρινοῦς ἡ ἀγάπη τίχτεται᾽ ὁ γὰρ ὄντως εἰς Θεὸν πιστεύων, οὐχ ἀνέχεταί ποτε ταύτην ἀφεῖναι, Ὧν χνης γὰρ δεῖ, ὥστε εὐθέα βάλλειν, καὶ μὴ ἔξω τοῦ σχοποῦ. Ὥστε ἃ ὑπὸ τοῦ Πνεύματος εὐθύνε- σθαι\" πολλὰ γὰρ τὰ τῆς εὐθείας παρεχτρέποντα\" καὶ δεῖ πρὸς ἕν ὁρᾷν. Θέλοντες, φησὶν, εἶναι γομοδιδάσκωζλοι. Ὁρᾷς καὶ ἄλλην αἰτίαν, τὴν τῆς φιλαρχίας; Διὰ τοῦτο καὶ ὁ Χριστὸς ἔλεγεν, Ὑμεῖς δὲ μηδέγα καλέσητε ἹῬαδδί \" καὶ πάλιν ὁ ᾿Απόστολος, Οὐδὲ γὰρ αὐτοὶ τὸν γόμον φυλάσσουσιν, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται. Τοῦ ἀξιώματος ἐφίενται, φησί \" διὰ τοῦτο πρὸς τὴν ἀλήθειαν οὐχ ὁρῶσι. Μὴ γοοῦντες, φησὶ, μήτε ἃ «λέγουσι, μήτε περὶ τίνων διαδεδαιοῦνται. ᾿Ἐνταῦθα διαδάλλει αὐτοὺς, ὡς οὐκ εἰδότας τὸν τοῦ νόμου σχοπὸν, οὐδὲ τὸν χαιρὸν μέχρι τίνος χύριον αὐτὰν εἶναι ἐχρῆν. Πῶς οὖν, εἰ ἐξ ἀγνοίας, ἁμάρτημα τοῦτο λέγεις; Ὅτι οὐ διὰ τὸ θέλειν νομοδιδασχάλους εἶναι μόνον, ἀλλὰ καὶ διὰ τὸ μὴ χατέχειν τὴν ἀγάπην τοῦτο ἔπαθον \" ἄλλως δὲ καὶ ἡ ἄγνοια ἐχ τούτων ἐτέχθη. Ὅταν γὰρ ἡ ψυχὴ πράγμασιν ἑαυτὴν ἐχδῷ σοῦσα δὲ τὴς ἀγάπης ἐμπίπτει εἰς φιλονειχίαν, καὶ πηροῦται τὸ τῆς διανοίας ὄμμα. Ὁ γὰρ ὑπό τινος ἐπιθυμίας τούτων τῶν προσκαίρων κατε ἕμενος ν μεθύων τῷ πάθει, τῆς ἀληθείας οὐχ ἂν γένοιτο χριτὴς ἀδέκαστος. Οὐχ ἴσασι, φησὶ, περὶ τίνων διαδεθδαιοῦνται. Εἰχὸς γὰρ ἣν αὐτοὺς περὶ τοῦ νόμου φθέγγεσθαι, καὶ πολλὰ περὶ χαθαρσίων καὶ τῶν ἄλλων τῶν σωματιχῶν λέγειν. Εἶτα ἀφεὶς ἐχεῖνα ἐλέγξαι, ὡς οὐδὲν ὄντα ἣ σχιὰν τῶν πνευματιχῶν καὶ ὑπογραμμὸν, ὃ μᾶλλον προσηνέστερον ἦν, τοῦτο ἐργάζεται. Ποῖον δὴ τοῦτο; Ἐπαινεῖ τὸν νόμον, νόμον ἐνταῦθα τὸν δεχάλογον καλῶν. ᾿Απὸ δὲ τούτοῦ χἀχεῖνα ἐξέδαλεν. Εἰ γὰρ ταῦτα αὐτὰ χολάτει τοὺς παραδάτας, καὶ ἄχρηστα ἡμῖν γίνεται, πολλῷ μᾶλλον ἐχεῖνα. Οἴδαμεν δὲ, φησὶν, ὅτι καλὸς ὁ γόμος, ἐάν τις αὐτῷ νομίμως χρῆται, εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὗ κεῖται. Καλὸς, φησὶν καὶ οὐ χαλός. Τί δαὶ, φησίν; ἐὰν μὴ νομίμως τις χρῆται, οὐχ ἔστι καλός; Καὶ οὕτω χαλός \" ἀλλ᾽ ὃ λέγει τοῦτό ἐστιν\" ὅταν ἐχπληροῖ αὐτὸν δι' ἔργων ᾿ τὸ γὰρ, Ἐάν τις αὑτῷ γομίμως χρῆται, τοῦτό ἔστιν ἐνταῦθα σημαῖνον. Ὅταν δὲ ἐξηγῶνται μὲν αὖτὸν διὰ ῥημάτων, διὰ δὲ τῶν ἔργων παραθαίνωσι, τοῦτό ἐστιν ἀνόμως χρῆσθαι \" χρῆται μὲν γὰρ καὶ οὗτος, ἀλλ᾽ οὐχ εἰς οἰχείαν ὠφέλειαν.  “Ἔστι καὶ ἄλλο πρὸς τούτῳ εἰπεῖν. Ποῖον δὴ τοῦτο; Οἷον ἐὰν νομίμως χρήσῃ τῷ νόμῳ, παραπέμπει σε πρὸς τὸν Χριστόν. “Ὅταν γὰρ αὐτοῦ σχοπὸς ἧ διχαιῶσαι τὸν ἄνθρωπον, μὴ δύνηται δὲ, παραπέμπει πρὸς τὸν δυνάμενον. Καὶ ἄλλως δὲ νομίμως χρήσασθαι τῷ νόμῳ ἔστιν, ὅταν ἐκ πολλῆς αὐτὸν φυλάττης τῆς περιουσίας. Τί δέ ἔστιν, ἐχ περιουσίας; “Ὥσπερ τῷ χαλινῷ, φησὶν, εὐτάχτως χέχρηται, οὐχ ὁ σχιρκῶν ἵππος, οὐδ᾽ ὁ δάχνων, ἀλλ᾽ ὁ ἁπλῶς αὐτὸν περικείμενος σχήματος ἕνεχεν : οὕτω καὶ νόμῳ γομίμως χρῆται ὁ μὴ διὰ τὴν ἐκ τῶν γραμμάτων ἀνάγχην σωφρονῶν. Τίς δὲ αὐτῷ νομίμως χρήσεται; Ὁ εἰδὼς, ὅτι οὐ δεῖται αὐτοῦ. Ὁ γὰρ πρὸς ποσοῦτον ἀρετῆς φθάσας, ὥστε μὴ διὰ τὸν ἐχείνου φόδον αὐτὸν χατορθοῦν, ἀλλὰ διὰ τὴν ἀρετὴν, οὗτος νομίμως χρῆται αὐτῷ καὶ ἀσφαλῶς “ ἐάν τις αὐτῷ οὕτω χρῆται, ὡς μὴ φοδούμενος αὐτὸν, ἀλλὰ τῆς ἐχεῖ τιμωρίας κειμένης μᾶλλον τὴν κατάγνωσιν ἔχων πρὸ ὀφθαλμῶν. Καὶ ἄλλως δὲ δίχαιον ξνταῦθα χαλεῖ τὸν χατωρθωχότα τὴν ἀρετήν. ᾿Εχεῖνος τοίνυν χέχρηται τῷ νόμῳ χαλῶς, ὁ μὴ καταξιῶν ἀπ᾿ αὑτοῦ παιδεύεσθαι.","t":"“But the aim of the charge is love from a pure heart and a good conscience …, desiring to be teachers of the law, without understanding either what …”\n\nNothing so ruins the human race as to despise friendship and not to cultivate it with great zeal; and, conversely, nothing so sets it right as to pursue it with all one’s strength. Christ makes this plain when he says, “If two agree about anything, whatever they ask they will receive,” and again, “When lawlessness is multiplied, love will grow cold.” This gave birth to all the heresies. Because people did not love their brothers, they envied those who were held in honor; from envy they came to love power; and from love of power they gave birth to heresies. That is why Paul, after saying “that you may charge certain persons not to teach otherwise,” also sets out the way in which this can be done. What is it? Love. Just as when he says, “Christ is the end of the law,” that is, its fulfilment, and the one depends on the other, so this charge depends on love. The end of medical treatment is health; so where there is health there is no need of much apparatus, and where there is love there is no need of much charging.\n\nWhat kind of love does he mean? Sincere love: not the love that goes no further than words, but the love that comes from the disposition, from the mind, and from sharing another’s pain. “From a pure heart,” he says, speaking either of an upright way of life or of genuine friendship. For an impure life too produces schisms: “For everyone who does evil hates the light.” There is friendship among the wicked too: robbers love robbers, and murderers murderers. But this does not come from a good conscience but from a bad one, not from a pure heart but from an impure one, not from sincere faith but from faith fabricated and feigned. For faith shows what is true, and from sincere faith love is born: one who truly believes in God can never bear to let love go.\n\n[“From which some have swerved.”] For skill is needed to throw straight and not off the mark; one must be guided by the Spirit, for many things turn one aside from the straight path, and one must look toward one thing. “Desiring,” he says, “to be teachers of the law.” Do you see yet another cause, the love of power? That is why Christ too said, “But you are to call no one Rabbi”; and again the apostle: “For they themselves do not keep the law, so that they may boast in your flesh.” They covet the rank, he says; that is why they do not look to the truth. “Without understanding,” he says, “either what they say or the things about which they make confident assertions.” Here he discredits them as not knowing the purpose of the law, nor the time up to which it was to be in force.\n\nHow then, if it comes from ignorance, can you call it a sin? Because they fell into this not only through wishing to be teachers of the law but also through not holding fast to love; and besides, the ignorance itself was born of these things. For when the soul gives itself up to worldly affairs and falls away from love, it falls into contentiousness, and the eye of the mind is blinded. One who is held fast by desire for these temporary things, drunk with passion, could not be an impartial judge of the truth. “They do not know,” he says, “about what things they make confident assertions.” For it is likely that they spoke about the law and said much about purifications and the other bodily rites. Paul then leaves aside the refutation of these, as nothing but a shadow and outline of spiritual things, and does what was gentler. What is that? He praises the law, here calling the Ten Commandments “the law”; and by means of this he cast out those others too. For if even these commandments punish transgressors and become of no use to us, much more those.\n\n“Now we know,” he says, “that the law is good, if one uses it lawfully, knowing this, that the law is not laid down for the righteous.” It is good, he says, and not good. What then, someone asks: if one does not use it lawfully, is it not good? Even so it is good. But what he means is this: when one fulfils it in deeds. For “if one uses it lawfully” means that here. But when people expound it in words and transgress it in deeds, that is to use it unlawfully; such a man too uses it, but not to his own benefit. There is also something else to say. What? That if you use the law lawfully, it sends you on to Christ. For since its aim is to make a person righteous, and it cannot do so, it sends him on to the one who can. There is also another way of using the law lawfully: when you keep it out of great abundance. What does “out of abundance” mean? Just as, he says, the bridle is used in an orderly way not by the horse that leaps about or the one that bites it, but by the one that simply wears it for appearance’s sake, so too one uses the law lawfully who is self-controlled not because of the compulsion of what is written. Who will use it lawfully? One who knows that he does not need it. For the man who has reached such a height of virtue that he performs it not out of fear of the law but for virtue’s sake uses it lawfully and safely: if one so uses it, not fearing it, but keeping before his eyes the condemnation rather than the punishment laid up there. Besides, he here calls “righteous” the one who has achieved virtue. So that man uses the law well who does not deign to be schooled by it.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 2.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/2-1)."},"chrysostom-hom-1-timotheum/2.2":{"o":"Ὥσπερ γὰρ αἱ στιγμαὶ τῶν γραμμάτων τοῖς χεῖνται, ὁ δὲ τὰ ἀπ᾿ αὐτῶν πληρῶν μὴ ἐξ αὐτῶν, ἀλλ᾽ ἐξ ἑτέρων, μείζονος ἐπιστήμης ἂν εἴη ἔμπειρος, καὶ χρεῖττον μᾶλλον χέχρηται τοῖς γράμμασιν \" οὕτως ὁ ὑπὲρ τὸν νόμον, οὐ παιδαγωγεῖται τῷ νόμῳ. Ὁ γὰρ μὴ ἀπὸ τοῦ φόδου αὐτὸν πληρῶν, ἀλλ᾽ ἀπὸ τῆς χατὰ τὴν ἀρετὴν ἐπιθυμίας, πλειόνως οὗτος μάλιστα αὐτὸν χατορθοῖ. Οὐ γὰρ ὁμοίως ὁ κόλασιν δεδοιχὼς, καὶ ὁ τιμῆς ἐφιέμενος τὸν νόμον πληροῖ οὐχ ὁμοίως ὁ ὑπὸ τὸν νόμον ὧν, καὶ ὁ ὑπὲρ τὸν νόμον᾽ τὸ γὰρ ὑπὲρ νόμον ζῆσαι, τοῦτό ἐστι νομίμως χρῆσθαι. Νόμῳ γὰρ ἐχεῖνος χρῆται χαλῶς καὶ φυλάττει, ὁ μείζονα τοῦ νόμου χατορθῶν, ὁ μὴ χαταξιῶν παιδευτὴν αὐτὸν ἔχειν. Ὁ γὰρ νόμος, ὡς τὰ πολλὰ, χακῶν ἀπαγόρευσίς ἐστι\" δίχαιον δὲ οὐ ποιεζξ τοῦτο, ἀλλὰ καὶ ἀγαθῶν ἐργασία. “Ὥστε ὅσοι χαχῶν ἀπέχονται ὡς δοῦλοι, οὗποι οὐ πληροῦσιν αὐτοῦ τὸν σχοπόν ᾿ διὰ γὰρ τοῦτο χεῖται, ἵνα παράθδασιν χολάζῃ. Ὥστε καὶ ἐχεῖνοι χέχρηνται αὐτῷ, ἀλλ᾽ ἐν τῷ χόλασιν δεδοιχέναι. Θέ- «εις γὰρ, φησὶ, μὴ φοδεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει \" ὡς ἂν εἴποι τις Μόνοις γὰρ τοῖς πονηροῖς τιμωριῶν διαγορευτιχός ἔστι “ τῷ δὲ στεφάνων ἄξια ποιήσαντι ποῦ χρήσιμος ὁ νόμος; ὥσπερ οὖν ὃ ἰατρὸς τῷ τραῦμά τι ἔχοντι, οὐ τῷ ὑγιαίνοντι, οὐδὲ τῷ καλῶς διαχειμένῳ. ᾿Αγόμοις δὲ, φησὶ, μοὺς Ἰουδαίους χαλεῖ, τοὺς αὐτοὺς δὲ καὶ ἀνυποπάχτους. Ὁ γόμος, φησὶν, ὀργὴν κατεργάζεται. Τοῦτο πρὸς τοὺς ποιοῦντας τὸ χαχόν. Τί δὲ πρὸς τὸν τιμῆς ἄξιον; Διὰ γόμου, φησὶν,ἐπίγγωσις ἁμαρτίας. Τί δαὶ πρὸς τὸν δίχαιον; Δικαίῳ, φησὶ, γόμος οὗ κεῖται. Διὰ τί; Ὅτι χολάσεώς ἔστιν ἐχτὸς, καὶ ὅτι οὐ περιμένε: τὰ πραχτέα παρ᾽ ἐχείνου μαθεῖν, ἔχων ἔνδον ὑπαγορεύουσαν τὴν τοῦ Πνεύματος χάριν. Ννόμος γὰρ ἐδόθη, ἵνα τῷ φόδῳ χολάζωντα: καὶ τῇ ἀπειλῇ. Οὐ δεῖ τοίνυν χαλινοῦ ἐπὶ τὸν εὐήνιον ἵππον, οὐδὲ παιδαγωγίας ἐπὶ τὸν οὐ δεόμενον παιδαγωγοῦ. ᾿Ἀνόμοις δὲ, φησὶ, καὶ ἀγυποτάχτοις, καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεδήϊοις, «Ἰοίσις καὶ μητραλοίαις. Καὶ οὗ μέχρι τούτου ἔστη, οὐδὲ μέχρι τῶν ἁμαρτημάτων μόνον, ἀλλὰ καὶ χατ᾽ εἶδος ἐπεξῆλθε τὰ ἁμαρτήματα, ὥστε πεῖσαι ἐπαισχυνθῆναι τὴν τοῦ νόμου ἐπιστασίαν. Εἶτα χαταλέξας χατ᾽ εἶδος, εἶπε καὶ χατὰ παράλευψιν, καὶ τὰ εἰρημένα ἱχανὰ ἦν ἀπαγαγεῖν. Περὶ τίνων οἷν ταῦτά φησι; Περὶ Ἰουδαίων \" οὗτοι γὰρ καὶ πατρα.. λοῖαι καὶ μητραλοῖαι, καὶ αὐτοὶ καὶ βέδηλοι χα; ἀνόσιοι \" τούτους γὰρ αἰνίττεται, ᾿Ασεδέσιν», εἰπὼν, καὶ ἁμαρτῳμλοῖς. Τοιούτων δὲ ὄντων αὐτῶν ἀναγκαίως καὶ ὁ νόμος ἐδόθη. Εἰπὲ γάρ μοι, οὐχὶ συν εχῶς εἰδώλοις προσεχύνουν; οὐ τὸν Μωῦσέα ἐλίθαζυν:; οὐ φόνων αὐτῶν αἱ χεῖρες ἔγεμον συγγενιχῶν; οὐχὶ ἄνω καὶ γάτω ταῦτα αὐτοῖς ἐγχαλοῦσιν οἱ προφῆται; Τοῖς δὲ τὰ ἐν οὐρανῷ φιλοσοφοῦσι περιττὰ ταῦτα. σταις, ἑπιόρκοις, καὶ εἴ τ΄ ἕτερον τῇ ὑγιαιγνούσῃ διδασκαλίᾳ ἀντίκειται. Καλῶς εἶπε. Τῇ ὑγιαιγούσῃ διδασκαλίᾳ. Ἐχεῖνα γὰρ πάντα πάθη ψυχῆς ἦν διεφθαρμένης. Κατὰ τὸ Εὐαγγέλιον, φησὶ, τῆς δόξης τοῦ μαχαρίου Θεοῦ, ὃ ἐπιστεύθην ἐγώ. Ὥστε καὶ νῦν ἐπὶ βεδαιώσει τοῦ Εὐαγγέλίου δεῖ νόμου \" τοῖς μέντοι πειθομένοις οὐ δεῖ. Εὐαγγέλιον δὲ δόξης αὐτὸ χαλεῖ, δι᾽ οὐδὲν ἕτερον, ἀλλ᾽ ἣ διὰ τοὺς αἰσχυνομένους ἐπὶ τοῖς διωγμοῖς, καὶ ἐπὶ τῷ πάθει τοῦ Χριστοῦ. Τῶν τε οὖν ἄλλων ἕνεχεν καὶ τούτων αὑτῶν Εὐαγγέλιον δόξης εἴρηχε, δηλῶν ὅτι δόξα ἐστὶ τὸ πάθος τοῦ Χριστοῦ ἣ καὶ τὰ μέλλοντα αὲνίττεται. Ἐὶ γὰρ τὰ παρόντα αἰσχύνης γέμει καὶ ὀνειδῶν, ἀλλὰ τὰ μέλλοντα οὐ τοιαῦτα \" τὸ δὲ Εὐαγγέλιον μελλόντων ἐστὶν, οὐ παρόντων. Πῶς οὖν ὁ ἄγγελος, ᾿Ιδοὺ δὐαγγελίζομαι ὑμῖν, ὅτι ἐτέχθη ὑμῖν Σωτήρ; Ὅτι τεχθεὶς ἔμελλε τοῦτο γίνεσθαι\" οὐ γὰρ ἅμα ἐγεννήθη, εἰργάζετο Α τὰ σημεῖα. Κατὰ τὸ Εὐαγγέλιον, φησὶ, τῆς δόξης τοῦ μακαρίου Θεοῦ. --- Τῆς δόξης\" ἣ τὴν λατρείαν φησὶ τοῦ Θεοῦ, ἣ ὅτι εἰ τὰ παρόντα πάντα ἐμπέπληστα:. τῆς δόξης αὐτοῦ, πολλῷ δὲ μᾶλλον τὰ μέλλοντα\" ὅταν τεθῶσι, φησὶν, ὑπὸ τοὺς πόδας αὐτοῦ οἱ ἐχθροὶ «αὐτοῦ \" ὅταν ἀντιχείμενον ἢ μηδὲν, ὅταν ἴδωσιν οἱ δίκαιοι πάντα τὰ μακαριστὰ ἐχεῖνα, ἃ μήτε ὀφθαλμὸς εἶδε, μήτε οὗς ἤχουσε, μήτε ἐπὶ καρδίαν ἀνθρώπου ἀνέδη. Θέλω τὰρ, φησὶν, ἵν\" ὅπου εἰμὶ ἐγὼ, καὶ οὗτοι ὦσιν, ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμὴν, ἣν ἔδωχάς μοι. Μάθωμεν τίνες ἄρα οὗτοί εἰσι, καὶ μαχαρίσωμεν ὅσης μεθέξουσι δόξης, ὅσου φωτός. Ἧ μὲν γὰρ ἐνταῦθα δόξα οὐδαμινὴ τέ ἔστι καὶ ἄστατος\" χἂν παραμείνῃ δὲ, ἕως τελευτῆς παραμένει, καὶ λοιπὸν παντελῶς σδέννυται\" Οὐ γὰρ συγκαταδήσεται αὖτῷ, φησὶν, ἡ δόξω αὑτοῦ ὀπίσω αὑτοῦ\" πολλοῖς δὲ οὐδὲ ἐνταῦθα μέχοι τέλους παρέμεινε \" περὶ δὲ ἐχείγης οὐχ ἔστιν ὑποπτεῦσαί τι τοιοῦτον, ἀλλὰ πᾶν τοὐναντίον, ὅτι μένει, καὶ οὐδὲ τέλος ἕξει ποτέ. Τοιαῦτα γὰρ τὰ τοῦ Θεοῦ, μόνιμα καὶ μεταθολῆς χρείττω πάσης καὶ τέλους. Οὐ γάρ ἐστιν ἡ δόξα τότε ἐχ τῶν ἔξω, ἀλλ᾽ ἐκ τῶν ἔνδον \" οἷόν τι λέγω\" Οὐχ ἀπὸ ἱματίων πολυτελῶν, οὐχ ἀπὸ πλήθους θεραπόντων, οὐχ ἀπὸ ὀχημάτων \" ἡ δόξα τότε γίνεται, ἀλλὰ τούτων χωρὶς αὐτὸς ὁ ἀνὴρ ἠμφίεσται τὴν δόξαν. Νῦν μὲν γὰρ, ἂν ταῦτα ἀπῇ, γυμνὸς τῆς δόξης ἔσται, ἐχεῖ δὲ οὐχ οὕτως. Ἐν γοῦν βαλανείοις γυμνοὺς ὁρῶμεν ἐντίμους καὶ ἀτίμους, ὁρῶμεν δὲ καὶ φαύλους. Τῶν ἐν ἀγοραῖς πολλοὶ γοῦν πολλάχις ἐχινδύνευσαν, τῶν παίδων αὐτοὺς κατά τινα χρείαν ἀπολιπόντων \" ἐχεῖ δὲ μεθ᾽ ἑαυτοῦ τὴν δόξαν ἔχει πανταχοῦ. Καὶ χαθάπερ οἱ ἄγγελοι, ὅπουπερ ἂν φανῶσιν, ἐν ἑαυτοῖς τὴν δόξαν ἔχουσιν, οὕτω καὶ οἱ ἅγιοι \" μᾶλλον δὲ χαθάπερ ὁ ἥλιος οὐ δεῖται ἱματίου, οὐ δεῖται ἑτέρου τινὸς, ἀλλ᾽ ἅμα τε ἐφάνη καὶ τὴν ἑαυτοῦ δόξαν ἐξέλαμψεν, οὕτω καὶ τότε ἔσται. Υἱ᾽.Μεταδιώκωμεν τοίνυν τὴν δόξαν ἐχείνην, ἧς οὐδὲν αἰδεσιμώτερον \" χαταλείπωμεν ταύτην, ἧς οὐδὲν οὐδαμινώτερον. ᾿Εν περιδο.ιϊῇ, φησὶν, ἱματίων μὴ καυχήσῃ. Ταῦτα ἄνωθεν προελέγετο τοῖς νηπίοις. Καὶ γὰρ ὁ ὀρχηστὴς καὶ ἡ πόρνη καὶ ὁ σχηνιχὸς χα- Τιέστερά σου ἡμφίεσται καὶ πολυτελέστερα. Καὶ χωρὶς δὲ τούτων, χαυχᾶσαια ἐπὶ πράγματι, ᾧ ἂν Ὅρᾷς πῶς ἀδέθδαιόν ἐστι πρᾶγμα, ἡ τοῦ παρόντος βίου δόξα; Καυχᾷ ἐπὶ πράγματι, ὃ σχώληχες τίζωῦφια εἶναι, ὅθεν τὰ νήματα ταῦτα χατασχευάζεται. Ἀτῆσαι ἱμάτιον, εἰ βούλει, τὸ ἐκ τῶν ἄνωθεν ὑφαντὸν, τὴν περιδολὴν τὴν θαυμασίαν καὶ λαμπρὰν, τὸν ἱματισμὸν τὸν διάχρυσον ὄντως. Ἐχεῖνος ὁ χρυσὸς οὐχ ἀπὸ μετάλλων ἐστὶν, ἃ χαταδίχων χεῖρες ὥρυξαν, ἀλλ᾽ ἀπὸ ἀρετῆς τίχτεται. Περιδάλωμεν ἑαυτοὺς ἐχείνῃ τῇ στολῇ, ἣν οὐκ ἄνθρωποι πένητες καὶ δοῦλοι χατασχευάζουσιν, ἀλλ᾽ αὐτὸς ὁ Δεσπότη. ᾿Αλλὰ ἐρεῖς ὅτι χατέσπαρται τῷ ἱματίῳ τούτῳ χρυσός; Καὶ τί «οὔτο πρὸς σέ; τὸν γὰρ ἐργασάμενον πάντες θαυμάζουσιν, οὐ τὸν περιχεέμενον\" ἐχείνου γὰρ ὄντως τὸ θαῦμα. “Ὥσπερ γὰρ ἐπὶ τῶν ἱματίων τῶν λιτῶν οὐ τὸ ξύλον, ἐν ᾧ ἐντέταται τὸ ἱμάτιον ἐπὶ τὸ χναφεῖον, θαυμάζομεν, ἀλλὰ τὸν ἐργαζόμενον, καίτοι ξύλον αὑτὰ φορεῖ, καὶ ξύλῳ ἐνδέδεται. “Ὥσπερ οὖν ἐκεῖνα οὐ χρξίας ἕνεκεν ἐνδέδεται, οὕτως οὐδὲ αὗται, ἀλλὰ «ἧς τοῦ ἱματίου χρείας, ἵνα τινάσσηται, φησὶν, ἵνα μὴ δητὶ χατατείνηται. Πῶς οὖν οὐχ ἐσχάτης τοῦτο ἀνοίας ἐστὶν, ὑπὲρ τοῦ μηδενὸς τοσαύτην ποιεῖσθαι σπουδὴν, καὶ πάντα μηχανᾶσθαι, καὶ τὴν ἑαυτῶν προδιδόναι σωτηρίαν, καὶ τῆς γεέννης καταφρονεῖν, καὶ εἰς Θεὸν ὑδρίζειν, καὶ περιορᾷν τὸν Χριστὸν πεινῶντα; Τί ἄν τις εἴποι τὴν τῶν ἀρωμάτων πολυτέλειαν, τῶν ρῶν, τῶν ὑγρῶν, τῶν μύρων, τῶν θυμιαμάτων, ἅπερ ἅπαντα δαπάνην ἔχει πολλὴν καὶ ἀνόητον; Τί μυρίζεις, ὦ γύναι, τὸ σῶμα ἔσωθεν ἀχαθαρσίας γέμον: τί περὶ τὸ δυσῶδες ἀναλίσχῃ, καὶ ταυτὸ ποιεῖς, ὥσπερ ἂν εἴ τις ἐπιδάλοι βορδόρῳ μύρον, ἣ πλίνθῳ δια- Θρέχοι βάλσαμον»; “Ἔστιν, εἰ βούλει, μύρον, ἔστιν ἄρωμα, ᾧ δυνήσῃ χρῖσαι τὴν ψυχὴν, οὐκ ἐξ Δραθίας, οὐδὲ ἐξ Αἰθιοπίας, οὐδ᾽ ἀπὸ Περσίδος, ᾿ ἀλλ᾽ ἐξ αὐτοῦ φερόμενον τοῦ οὐρανοῦ, πωλούμενον οὐ χρυσίου, ἀλλὰ προαιρέσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου. Τοῦτο ἀγόρασαι τὸ μύρον, οὗ ἣ ὀσμὴ τὴν οἰχουμένην ἐμπλῆσαι δύναται \" τούτου ἀπέπνεον οἱ ἀπόστολοι “ Ὁσμὴ γάρ ἐσμεν εὐωδίας, φησὶν, οἷς μὲν δἰς θάγατον, οἷς δὲ εἰς ζωήν. Τί δὴ τοῦτό ἐστιν; Ὅτι καὶ ὗς ἀποπνίγεσθαι λέγεται ἀπὸ τῆς εὖὐδίας. Οὐ τὸ σῶμα δὲ μόνον τῶν ἀποστόλων, ἀλλὰ καὶ τὰ ἱμάτια τοῦ μύρου τοῦ πνευματικοῦ ἀπέπνεον. Οὕτω γὰρ ἔπνει χαλὸν τὰ ἱμάτια Παύλου, ὡς δαίμο-. γας ἀπε) σύνειν. Ποίου φύλλου, ποίας χασίας, ποίας σμύρνης οὐχὶ καὶ ἡδίων καὶ χρησιμωτέρα αὕτη ἡ εὐωδία; Εἰ γὰρ δαίμονας ἀπήλαυνε, τί οὐκ ἂν ἕτερον εἰργάσατο; Τοῦτο χατασχευάζωμεν τὸ μύρον - χατα- - σχευάξει δὲ αὐτὸ δι’ ἐλεημοσύνης ἢ πνευματιχὴ χάρις. Τούτου καὶ ἐχεῖ ἀπελθόντες μέλλομεν ἀ ποπνεῖν, καὶ τοὺς ἁγίους πρὸς ἑαυτοὺς ἐπιστρέφειν \" καὶ χαθάπερ ἐνταῦθα πάντας ἐπιστρέφουσιν οἱ ἀναχεχρωσμένοι ς «ταῖς εὐωδίαις, χἄν τε εἰς βαλανεῖον, χἄν τε εἰς ἐχχλησίαν, κἄν τε εἰς ἕτερον πολυάνθρωπον τόπον ἀπέλθῃ ὁ τοῦτο ἀποπνέων, πάντες αὐτοῦ ἑξαρτῶνται, καὶ πάντες ἐπιστρέφονται \" οὕτω καὶ ἐν ἐχείνῳ τῷ χόσμῳ τῶν ἀποπνεουσῶν Ψυχῶν τῆς πνευματιχῆς εὐωδίας Καὶ ἐνταῦθα δὲ καὶ δαίμονες καὶ χαχίαι πᾶσαι προσελθεῖν οὐ τολμῶσιν οὐδὲ ὑπομένουσιν - ἀποπνίγονται γάρ. Ἐχεῖνο «τοίνυν τὸ ἄρωμα περιθώμεθα. Τοῦτο μὲν γὰρ καὶ βλαχείας δόξαν ἡμῖν περιτίθησιν, ἐχεῖνο δὲ ἀνδρείας καὶ θαύματος ὄντως\" καὶ παῤῥησίαν δὲ ἡμῖν παρέχει πολλήν. Τοῦτο τὸ ἄρωμα οὐ γῆ ἀναδίδωσιν, ἀλλ᾽ ἀρετὴ τίκτει, οὐ μαραίνεται, ἀλλ᾽ ἀνθεῖ\" τοῦτο τιμίους τοὺς ἔχοντας ποιεῖ, Τούτῳ χριόμεθα, ὅταν βαπτιζώμεθα \" τότε χαλὸν ἀποπνέομεν. Τὸ δὲ καὶ τὸ ἑξῆς τούτου ἀποπνεῖν, τῆς ἡμῶν ἐστι σπουδῆς. Διὰ τοῦτο καὶ τὸ παλαιὸν μύρῳ ἐχρίοντο οἱ ἱερεῖς, τῆς ἀρετῆς σύμδολον διδόντες, ὅτι τὸν ἱερέα καλὸν ἀποπνεῖν δεῖ, Τῆς δὲ ἁμαρτίας οὐδέν ἔστι δυσωδέστερον. Ὅρα αὑτῆς πῶς διαγράφει τὴν φύσιν ὁ προφήτης. Προσώξεσαν καὶ ἐσάπησαν οἱ μώλωπές μου. \"Ὄντως γὰρ σηπεδόνος χείρων ἐστὶ καὶ δυσωδεστέρα ἣ ἁμαρτία. Τί γὰρ, εἰπέ μοι, πορνείας δυσωμοι τίς ἡ ἁμαρτία μετὰ τὴν ἐργασίαν, καὶ τότε αὐτῆς ὄψει τὴν δυσωδίαν, τότε τὴν προστριδεῖσαν σίαν, τότε τὸ ἄγος ἀ, τότε τὸ μύσος, Τοιαύτη πᾶσα ἁμαρτία \" πρὶν ἣ μὲν ἐργασθῆναι, ἔχει τινὰ ἡδονὴν, μετὰ δὲ τὸ τελεσθῆναι τὸ μὲν ἡδὺ παύεται καὶ μαραίνεται, τὸ δὲ λυπηρὸν καὶ χατηφὲς ἐπεισέρχεται. Ἡ δὲ δικαιοσύνη τοὐναντίον\" παρὰ μὲν τὴν ἀρχὴν ἔχει τοὺς πόνους, πρὸς δὲ τῷ τέλει τὴν ἡδονὴν καὶ τὴν ἀνάπαυσιν. Οὐδὲ ἐκεῖ μὲν οὖν ἡ ἡδονὴ ἡδονὴ γίνεται, τῇ προσδοχίᾳ τῆς αἰσχύνης καὶ τῆς τιμωρίας \" καὶ ἐνταῦθα δὲ πάλιν οὐδὲ ὁ πόνος πόνος τῇ ἐλπίδι τῶν ἀμοιδῶν. Τί δὴ ἡ μέθη, εἰπέ μοι; οὐχ ἐν τῷ πίνειν μόνον ἔχει τὴν ἡδονήν; μᾶλλον δὲ οὐδ᾽ ἐν τῷ πίνειν. Ὅταν γὰρ εἰς ἀναισθησίαν ἐμπέσῃ, καὶ μηδένα τῶν παρόντων βλέπῃ, ἀλλὰ τῶν μαινομένων χεῖρον διαχέηται, ποία λοιπὸν ἡδονή; Μᾶλλον δὲ οὐδὲ ἐν αὐτῇ τῇ πορνείᾳ ἡδονή τίς ἔστων. Ὅταν γὰρ ὑπὸ πάθους ἡ ψυχὴ κατεχομένη τὴν χρίσιν ἀφαιρῆται, ποία αὕτη ἡδονή; Εἰ δὲ τοῦτο, καὶ ψῶρα ἡδονή. Ἡδονὴν δὲ ἐχείνην ἐγὼ εἴποιμι ἂν τὴν ἀληθῇ, ὅταν μὴ ἧ ἐν πάθει ἡ ψυχὴ κατατεινομένη ὑπὸ τοῦ σώματος καὶ διασπωμένη. Ποία γὰρ αὕτη ἡδονὴ, τρίζειν ὀδόντας, διαστρέφειν ὀφθαλμοὺς, γαργαλίζεσθαι καὶ θερμαίνεσθαι πέρα τοῦ δέοντος; Οὕτω δὲ οὐχ ἔστιν ἡδονὴ, ὅτι σπεύδομεν αὐτῇ; ἀπαλλαγῆναι ταχέως, καὶ ἀπαλλαγέντες ἀλγοῦμεν. Εἰ ἡδονή ἐστι, μὴ ἀπαλλάττου αὐτῆς, ἀλλὰ μένε ἐν τῇ ἡδονῇ. Ὁρᾷς ὅτι ὄνομά ἐστι μόνον ἡδονῆς; ᾿Αλλ᾽ οὐ τὰ παρ᾽ ἡμῖν τοιαῦτα, ἀλλ᾽ ὄντως ἐστὶν ἡδέα, οὐ μετὰ φλο΄ γὸς ἔχοντα τὴν ἡδονὴν, ἀλλ᾽ ἐλευθέραν ἀφιέντα τὴν Ψυχὴν, καὶ εὐφραίνοντα καὶ διαχέοντα. Τοιαύτη ἦν ἡ Παύλου ἡδονῇ λέγοντος, Ἐν τούτῳ καίρω, ἀλλὰ καὶ χαρήσομαι\" καὶ, Χαίρετε ἐν Κυρίῳ πάντοτε. Ἔχείνη γὸρ γαὶ αἰσχύνην ἔχει καὶ χατάγνωσιν, ἐχείνη καὶ λάθρα γίνεται, καὶ μυρίων ἐμπέπλησται ἀηδιῶν \" αὕτη δὲ πάντων τούτων ἀπήλλαχται. Ταύτὴν οὖν μεταδιώχωμεν, ἵνα τῶν μελλόντων ἐπιτύχιυμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"Just as the dots marked on letters are set for children, while one who supplies what they indicate not from them but from other knowledge would be practiced in a greater skill and uses the letters better, so the man who is above the law is not schooled by the law. For one who fulfils it not from fear but from desire for virtue achieves it most fully. One who fears punishment and one who aims at honor do not fulfil the law in the same way; nor do one who is under the law and one who is above the law. For to live above the law is to use it lawfully. That man uses the law well and keeps it who achieves more than the law, who does not deign to have it as his tutor. For the law is, for the most part, a prohibition of evils; and this does not make one righteous, but the doing of good things as well. So all who keep from evils as slaves do not fulfil its purpose; for it is laid down for this, to punish transgression. So they too use it, but by fearing punishment. “Do you wish,” he says, “not to fear the authority? Do what is good”—as one might say: it proclaims punishments only to the wicked; but to one who has done things worthy of crowns, of what use is the law? It is like the physician, who is of use to one who has a wound, not to one who is healthy and in good condition.\n\n“But for the lawless,” he says. He calls the Jews so, and the same people also “disobedient.” “The law,” he says, “brings wrath.” That is with regard to those who do evil. And what with regard to one worthy of honor? “Through the law,” he says, “comes knowledge of sin.” And what with regard to the righteous? “For the righteous,” he says, “the law is not laid down.” Why? Because he is beyond punishment, and because he does not wait to learn from it what must be done, having within him the grace of the Spirit prompting him. For the law was given so that people might be restrained by fear and threat. There is no need, then, of a bridle for the obedient horse, nor of a tutor for one who does not need a tutor.\n\n“But for the lawless,” he says, “and disobedient, for sinners, the unholy and profane, for those who strike their fathers and mothers.” He did not stop there, nor at sins in general, but went through the sins by kind, so as to make them ashamed of being under the law’s supervision. Then, having listed them by kind, he also referred to the rest by passing over them, though what had been said was enough to draw them away. About whom, then, does he say these things? About the Jews: for these struck their fathers and mothers, and were themselves profane and unholy; he hints at them in saying “the ungodly and sinners.” And since they were such, the law was given of necessity. For tell me, did they not constantly worship idols? Did they not stone Moses? Were their hands not full of the murder of their own kin? Do not the prophets charge them with these things over and over? But to those who practice the heavenly philosophy these things are superfluous. [“… liars,] perjurers, and whatever else is opposed to sound teaching.” Well did he say “to sound teaching”: all those were the passions of a corrupt soul.\n\n“According to the gospel of the glory of the blessed God, with which I have been entrusted.” So even now there is need of the law to confirm the gospel; but for those who obey there is no need. And he calls it the gospel of glory for no other reason than for those who were ashamed of the persecutions and of Christ’s passion. For these reasons, among others, he said “gospel of glory,” showing that Christ’s passion is glory; or he is also hinting at what is to come. For even if the present is full of shame and reproaches, what is to come is not so; and the gospel concerns things to come, not things present. How then does the angel say, “Behold, I bring you good news, that a Savior has been born to you”? Because, once born, he was going to bring this about; he did not work the signs as soon as he was born. “According to the gospel,” he says, “of the glory of the blessed God.” “Of the glory”: either he means the worship of God, or that if the present things are all filled with his glory, much more the things to come, “when his enemies,” he says, “are put under his feet,” when nothing is opposed, when the righteous see all those blessed things which “eye has not seen, nor ear heard, nor have they entered into the heart of man.” “For I desire,” he says, “that where I am, these also may be, that they may behold my glory, which you have given me.”\n\nLet us learn, then, who these are, and let us count them blessed for how great a glory they will share, how great a light. The glory here is worthless and unstable; even if it lasts, it lasts until death, and then is utterly extinguished: “For his glory,” it says, “will not go down after him.” And for many it has not lasted even here to the end. But of that glory one cannot suspect anything of the kind; quite the opposite: it remains and will never have an end. Such are the things of God: lasting, and beyond all change and all end. For the glory then comes not from outward things but from within. I mean: it does not come from costly garments, from a crowd of attendants, from carriages; without these the man himself is clothed with glory. Now, if these are absent, he will be stripped of glory; there it is not so. In the baths we see honored and dishonored men naked alike, and the base too. Many men in the marketplace have often been in danger when their servants left them on some errand. But there a man has his glory with him everywhere. Just as the angels, wherever they appear, have their glory in themselves, so too the saints; or rather, just as the sun needs no garment, needs nothing else, but as soon as it appears it shines out its own glory, so will it be then.\n\nLet us, then, pursue that glory, than which nothing is more venerable, and leave this one, than which nothing is more worthless. “Do not boast,” it says, “in the putting on of garments.” This was said of old to the childish. For the dancer, the harlot, and the stage player are clothed more beautifully and more expensively than you. And apart from this, you boast in a thing which [moths can destroy]. Do you see how insecure a thing is the glory of the present life? You boast in a thing which worms … [produce], from which these threads are made. Acquire, if you wish, the garment woven from above, the wonderful and splendid covering, the clothing truly shot with gold. That gold is not from mines dug by the hands of condemned men; it is born of virtue. Let us clothe ourselves in that robe which is made not by poor men and slaves but by the Master himself. But will you say that this garment is sprinkled with gold? And what is that to you? Everyone admires the one who made it, not the one who wears it; the wonder truly belongs to him. With plain garments we do not admire the wooden frame on which the garment is stretched at the fuller’s, but the workman, although the wood carries them and is bound up in them. Just as those are not bound on for any need of the frame, so neither are these women, but for the garment’s need, so that it may be shaken out, they say, so that it may not be eaten by moths. How then is it not the height of folly to show such zeal over a nothing, to contrive everything, to betray one’s own salvation, to despise hell, to insult God, and to overlook Christ hungering?\n\nWhat might one say of the costly spices, the dry perfumes, the liquid ones, the ointments, the incenses, all of which mean great and senseless expense? Why do you perfume, woman, a body full of uncleanness within? Why spend on what stinks, doing just as if someone poured ointment on mud or drenched a brick in balsam? There is, if you wish, an ointment, there is a spice, with which you can anoint the soul, not from Arabia, nor Ethiopia, nor Persia, but brought from heaven itself, sold not for gold but for a good will and sincere faith. Buy this ointment, whose scent can fill the world. Of this the apostles breathed: “For we are a fragrance,” he says, “to some unto death, to others unto life.” What does this mean? That swine too are said to be choked by fragrance. Not only the apostles’ bodies but their garments too breathed of the spiritual ointment. Paul’s garments smelled so sweet that they drove out demons. What leaf, what cassia, what myrrh is not surpassed in sweetness and usefulness by this fragrance? If it drove away demons, what would it not do? Let us prepare this ointment; and the grace of the Spirit prepares it through almsgiving. We shall breathe of it when we depart there too, and turn the saints toward us. Just as here those steeped in perfumes turn all eyes toward them (whether the one who breathes of it goes to the bath, or to church, or to any other crowded place, everyone hangs upon him and everyone turns toward him), so too in that world with the souls that breathe of the spiritual fragrance. And here too demons and all vices do not dare to approach or endure it; they are choked. Let us then put on that spice. This perfume wraps us in a reputation for softness; that one in a reputation for true manliness and wonder, and it gives us great boldness. This spice the earth does not yield; virtue gives it birth. It does not wither but blooms. It makes those who have it honorable. With this we are anointed when we are baptized; then we breathe sweetly. To breathe of it thereafter as well depends on our own diligence. That is why of old too the priests were anointed with ointment, giving a symbol of virtue: the priest must breathe a good fragrance.\n\nBut nothing is more foul-smelling than sin. See how the prophet describes its nature: “My wounds stank and festered.” Truly sin is worse and fouler than rottenness. For what, tell me, is fouler than sexual immorality? [Consider] what the sin is after it has been done, and then you will see its foulness, then the defilement rubbed into you, then the curse, then the abomination. Every sin is like this: before it is done it has some pleasure, but once it is completed the sweetness stops and fades, and grief and dejection come in. Righteousness is the opposite: at the beginning it has its labors, but at the end pleasure and rest. In the one case the pleasure does not even become pleasure, because of the expectation of shame and punishment; in the other the labor does not become labor, because of the hope of rewards. And drunkenness, tell me? Does it not have its pleasure only in the drinking? Or rather, not even in the drinking. For when a man falls into insensibility and sees none of those present, but is in a worse state than madmen, what pleasure is there any longer? Or rather, there is no pleasure even in sexual immorality itself. For when the soul, gripped by passion, is robbed of its judgment, what pleasure is this? If it is, then the itch too is a pleasure. I would call that true pleasure when the soul is not in passion, strained and torn apart by the body. For what pleasure is this: to grind the teeth, to roll the eyes, to be tickled and heated beyond what is fitting? So far is it from being pleasure that we hasten to be rid of it quickly, and when we are rid of it we are in pain. If it is pleasure, do not get rid of it; stay in the pleasure. Do you see that it is only the name of pleasure? Ours are not such: they are truly sweet, having their pleasure not with a burning, but leaving the soul free, gladdening and expanding it. Such was Paul’s pleasure when he said, “In this I rejoice, yes, and I will rejoice,” and “Rejoice in the Lord always.” For that other has shame and condemnation; it is done in secret and is full of countless disgusts; but this is free of all these. Let us, then, pursue it, that we may obtain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 2.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/2-2)."},"chrysostom-hom-1-timotheum/3.1":{"o":"“Χάριν ἔχω τῷ ἐνγδυγαμώσαντί μὲ Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμεγος εἰς διακονίαν, τὸν πρότερον “τὰ βιλάσφηὅτι ἀγγοῶν ἐποίησα ἐν ἀπιστίᾳ ὑπερεπιῖεόγασε δὲ ἡ χάρις τοῦ Κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῳ Ἰησοῦ. Τὴν ταπεινοφροσύνην πολὺ μὲν ἔχουσαν χέρδος ὁρῶμεν, οὐδαμοῦ δὲ ταχέως εὑρισχομένην, ἀλλὰ ταπεινοῤῥημοτύνην μὲν πολλὴν, καὶ πέρα τοῦ δέοντος, ταπεινοφροσύνην δὲ οὐδαμοῦ. Ὁ δὲ μαχάριος οὕτως αὐτὴν μετεδίωχε Παῦλος, ὡς καὶ ἐπινοεῖν πολλὰς πανταχοῦ προφάσεις πρὸς τὸ ταπεινοῦν αὐτοῦ τὴν διάνοιαν. Ἐπειδὴ γὰρ μάλιστα ἐχείνους εἰχὸς χάμνεῖν βουλομένους ταπεινοφρονεῖν τοὺς μεγάλα συνεἰδότας ἑαυτοῖς χατορθώματα, πολλὴν δὲ εἰχὸς καὶ αὐτὸν βίαν πάσχειν, ὑπὸ τοῦ συνειδότος τοῦ ἀγαθοῦ, χαθάπερ ὑπό τινος ῥεύματος, ὁγχούμενον \" ὅρα τοίνυν καὶ ἐνταῦθα τί ποιεῖ. Εἶπεν, ὅτι ᾿Επιστεύθην ἐγὼ τὸ Εὐαγγέλιον τῆς δόξης τοῦ Θεοῦ\" Εὐαγγέλιον, οὗ μετέχειν θέμις οὐχ ἕνι τοὺς ἕτι νόμῳ χρωμένους\" ἀντίχειται γὰρ αὐτῷ ἔτι, καὶ τοσοῦτον αὑτοῦ τὸ μέσον, ὡς τοὺς ὑπ᾽ ἐχείνου φερομένους μηδέπω ἀξίους εἶναι τούτου μετέχειν\" ὥσπερ ἂν εἴ τις λέγοι, ὅτι τοὺς δεσμῶν δεομένους καὶ δίχης οὐ θέμις εἰς φιλοσόφων εἰσφέρειν χορόν. Ἐπεὶ οὖν ἐφυσήθη, καὶ μέγα ἐφθέγξατο, ἅμα καὶ ἑαυτὸν χαταστέλλει, καὶ τοὺς ἄλλους πείθει τὸ αὐτὸ δὴ τοῦτο ποιεῖν “ γράφων τε, Ὁ ἐπιστεύθην ἐγὼ, ταχέως ἐπελάδετο ἑαυτοῦ, ἵνα μὴ νομίσῃς, ὅτι ἐξ ὑπερηφανίας τοῦτό φησιν. Ὅρα τοίνυν ποίᾳ χέχρηται διορθώσει ἐπάγων καὶ λέγων \" Χάριν ἔχω τῷ ἐνδυγαμώσαντί με Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν, ὅτι πιστόν μὲ ἡγήσατο, θέμεγος εἰς διακονίαν. Ὁρᾷς πῶς πανταχοῦ τὸ ἑαυτοῦ κατὀρθωμα χρύπτει, καὶ τὸ πᾶν ἀνατίθησι τῷ Θεῷ, ἀλλ᾽ ἐπὶ τοσοῦτον, ἐφ᾽ ὅσον τὸ αὐτεξούτιον μὴ λυμήνασθαι; Ἔφη γὰρ ἂν ἴσως ὁ ἄπιστος, εἰ τὸ πᾶν τοῦ Θεοῦ ἐστι, καὶ οὐδὲν παρ᾽ ἡμῶν εἰσφέρεται, ἀλλ᾽ ὡς ξύλα καὶ λίθους μεταχινεῖ πρὸς φιλοσοφίαν ἀπὸ χακίας \"τί δήποτε Παῦλον μὲν τοιοῦτον εἰργάσατο, τὸν δὲ Ἰούδαν οὐχέτι; Ταύτην οὖν ἀναιρῶν τὴν ἀντίθεσιν, ὅρα πῶς μετὰ συνέσεως τῷ λόγῳ χέχρηται. ᾿Ἐπιστδύθην, φησὶν, ἐγώ, Τοῦτο αὐτοῦ κατόρθωμα καὶ ἀξίωμα, ἀλλ᾽ οὐκ αὐτοῦ ὅλον\" ὅρα γὰρ τί φησι \" Χάριν ἔχω τεῷ ἐγδυναμώσαντί μὲ Χριστῷ ᾿Ιησοῦ. Τοῦτο τοῦ θεοῦ \" εἶτα πάλιν τὸ αὐτοῦ, ὅτι Πιστόν μὲ ἡγήσατο\" πάντως, ἐπειδὴ ἔμελλεν ἀφ᾽ ἑαυτοῦ χρησιμεύειν. Θέμενος, φησὶν, εἰς διακονίαν τὸν πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑόριστήν\" ἀ.1᾽ ἡλεήθην ὅτε ἀγγοῶν ἐποίησα ἐν ἀπιστίᾳ. Ὅρᾳ πῶς καὶ τὸ αὐτοῦ τίθησι, καὶ τὸ τοῦ Θεοῦ, τὸ πλέον νέμων τῇ τοῦ Θεοῦ προνοίᾳ, τὸ δὲ αὑτοῦ συστέλλων, πλὴν ὅσον μὴ λυμήνασθαι, ὡς ἔφθην εἰπὼν, τὴν αὐτεξουσίαν. Τί δέ ἐστι, Τῷ ἐγδυγαμώσαντί με; Ἀχουε \" φορτίον ὑπῆλθε μέγα, καὶ πο)λῆς ἐδεῖτο τῆς ἄνωθεν ῥοπῆς. ᾿Εννόητον γὰρ ὅσον ἦν πρὸς χαθημερινὰς ὕθρεις, λοιδορίας, ἐπιθουλὰς, κινδύνους, σχώμματα, ὀνείδη, θανάτους ἴστασθαι, καὶ μὴ ἀποχάμνειν μηδὲ ὀλισθαίνειν μηδὲ περιτρέπεσθαι, ἀλλὰ, πάντοθεν βαλλόμενον μυρίοις καθ᾽ ἑκάστην ἡμέραν τοῖς βέλεσιν, ἀτενὲς ἔχοντα τὸ ὄμμα ἑστόναι καὶ ἀχατάπληχτον. Τοῦτο οὐχ ἦν ἀνθρωπίνης ἰσχύος, ἀλλ᾽ οὐδὲ τῆς τοῦ Θεοῦ ῥοπῆς μόνον, ἀλλὰ καὶ τῆς αὐτοῦ προαιρέσεως. Ὅτι γὰρ προειδὼς αὐτὸν τίς ἔσται, εἵλετο αὐτὸν, ἄχουσον τί φησι, πρὶν ἣ ἅψασθαι αὐτὸν τοῦ χηρύγματος᾽ Σχεῦος ἐχιλογῆς μοί ἐστιν οὗτος, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθγῶν καὶ βασιλέων. Ὥσπερ γὰρ οἱ βαστάζοντες τὸ σημεῖον τὸ βασιλιχὸν ἐν πολέμῳ, τὸ λεγόμενον τῇ συνηθείᾳ λάδουρον », πολλῆς δέονται τῆς ἰσχύος καὶ τῆς ἐμπειρίας, ὥστε αὐτὸ μὴ προδοῦναι τοῖς πολεμίοις \" οὕτω καὶ οἱ τὲ ὄνομα τοῦ Χριστοῦ βαστάζοντες οὐχ ἐν πολέμῳ μόνον, ἀλλὰ καὶ ἐν εἰρήνῃ, πολλῆς δέονται τῆς δυνάμεως, ὥστε τοῖς χατηγόροις αὐτὸ μὴ ἐχδοῦναι στόμασιν, ἀλλὰ βαστάζειν χαλῶς καὶ φέρειν τὸν σταυρόν. Πολλῆς γὰρ ὄντως δεῖ τῆς ἰσχύος, ὥστε βαστάσαι τὸ ὄνομα τοῦ Χριστοῦ. Ὃ γὰρ ἀνάξιόν τι ἣ λέγων, ἢ πράττων, ἣ φρονῶν, οὐχ ἐδάστασε τὸ ὄνομα, οὐκ ἔχει τὸν Χριστὸν ἐν ἑαυτῷ. Πομπεύει δὲ ὁ βαστάζων, οὐ δι᾽ ἀγορᾶς ἀλλὰ διὰ τῶν οὐρανῶν, καὶ πάντες πεφρίχασιν, ἄγγελοι δορυφοροῦντες καὶ θαυμάζοντες. Χάριν ἔχω, «φησὶ, τῷ ἐγδυγναμώσαντί μὲ Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν. Ὅρα πῶς καὶ τῶν αὐτοῦ χάριν αὐτῷ οἶδεν. \"Ὅτι γὰρ σχεῦος ἐχλογῇς ἐστι, φησὶν αὑτῷ χάριν εἰδέναι. Καίτοι τοῦτο σὸν γέγονεν, ὦ μαχάριε Παῦλε - οὐ γὰρ προσωπολήπτης ὁ Θεός. ᾿Αλλὰ χάριν͵ ἔχω, φησὶν, ὅτι χατηξίωσέ με τῆς δισχονίας ταύτης \" τοῦτο γάρ με τοῦ πιστὸν εἶναι νομίζειν στμεῖον. Καθάπερ γὰρὲν οἰκίᾳ οὐ τῷ πιστευθῆναι μόνον ὁ οἶχονόμος χάριν ἔχει τῷ δεσπότῃ, ἀλλὰ καὶ τὸ σημεῖον τίθησι τοῦτο, ὅτι αὐτὸν τῶν ἄλλων ἡγεῖται πιστότερον \" τὸν αὐτὸν δὴ τρόπον καὶ ἐνταῦθα. Εἶτα σχόπει πὼς ἐπαίρει τὸν ἔλεον τοῦ Θεοῦ καὶ τὴν φιλανθρωπίαν, τὸν πρότερον αὐτοῦ βίον ἐξηγούμενας. Τὸν πρότερον ὄντα, φησὶ, βλάσφημον καὶ διώχτην καὶ ὑδριστήν. Καὶ ὅταν μὲν περὶ Ἰουδαίων διαλέγηται τῶν ἔτι ἀπίστων, μεθ᾽ ὑποστολῆς χέχρηται τῷ λόγῳ \" Μαρτυρῶ γὰρ αὑτοῖς, φησὶν, ὅτι ζῆ.1ον Θεοῦ ἔχουσιν, ἀ.1.1: οὐ κατ᾽ ἐπίγνωσιν \" περὶ δὲ ἑαυτοῦ φησι, Βλάσφημον ὄντα καὶ διώχτην καὶ ὑδριστήν. ὋὉρᾷς τὴν καταφορὰν αὐτοῦ, πῶς οὐχ ἔστι φίλαυτος, πῶς συνεσταλμένην χέχτηται τὴν διάνοιαν; Οὐχ ἤρχει εἰπεῖν, Βλάσφημον ὄντα καὶ διώχτην, ἀλλ᾽ ὅτι καὶ μετ᾽ ἐπιτάσεως τοῦτο ἔπραττΞ. Οὐ μόνον γὰρ, φησὶ, μέχρις ἐμοῦ ἵἴστων τὸ φαῦλον, οὐδὲ ἢρχούμην αὐτὸς βλασφημῶν, ἀλλὰ καὶ τοὺς βουλομένους εὗσε δεῖν ἐδίωχυν. Πολλὴ τῆς βλασφημίας ἡ μανία. ἠ,εήθην, ὅτε ἀγγοῶν ἐποίησα ἐν ἀπιστίᾳ.","t":"“I give thanks to him who strengthened me, Christ Jesus our Lord, because he judged me faithful, appointing me to service, though formerly I was a blasphemer … because I acted ignorantly in unbelief; and the grace of our Lord overflowed with faith and love that are in Christ Jesus.”\n\nWe see that humility brings great gain, yet it is nowhere quickly found. Humble talk there is in plenty, and more than is fitting, but humility of mind nowhere. Blessed Paul pursued it so earnestly that he devised many pretexts everywhere for humbling his mind. For those who are conscious of great achievements are likely to have most trouble when they wish to be humble, and he too was likely to be under great pressure, swelled by his good conscience as by a flood. See, then, what he does here too. He had said, “I was entrusted with the gospel of the glory of God,” a gospel in which those still keeping to the law may not share; for the law still stands opposed to it, and the gap is so great that those carried along by the law are not yet worthy to share in it, as if one said that those who need chains and punishment may not be admitted to the company of philosophers. Since, then, he had been lifted up and had spoken a great word, he at once restrains himself and persuades others to do the same. Having written “with which I was entrusted,” he quickly checked himself, so that you might not think he said it out of pride. See what correction he uses, going on to say: “I give thanks to him who strengthened me, Christ Jesus our Lord, because he judged me faithful, appointing me to service.”\n\nDo you see how everywhere he hides his own achievement and ascribes the whole to God, yet only so far as not to destroy free will? For the unbeliever might perhaps have said: If everything is God’s and nothing is contributed by us, but he moves us from vice to philosophy as one moves wood and stones, why did he make Paul such a man, and not Judas? To remove this objection, see how wisely he handles his words. “I was entrusted,” he says. This is his own achievement and rank, but not wholly his own. For see what he says: “I give thanks to him who strengthened me, Christ Jesus.” This is God’s part. Then again his own: “because he judged me faithful,” that is, because he was going to prove useful by his own effort. “Appointing me,” he says, “to service, though formerly I was a blasphemer and a persecutor and an insolent man; but I received mercy, because I acted ignorantly in unbelief.” See how he sets down both his own part and God’s, assigning the greater part to God’s providence and making his own small, yet only so far, as I said before, as not to destroy free will.\n\nWhat does “who strengthened me” mean? Listen. He took up a great burden and needed much help from above. Think what it meant to stand against daily insults, abuse, plots, dangers, mockery, reproaches, deaths, and not to grow weary, not to slip, not to be overturned, but, struck from every side by countless arrows each day, to stand with steady gaze and undismayed. This was not a matter of human strength, nor yet of God’s help alone, but of his own choice as well. That God chose him knowing beforehand what he would be, hear what he says before Paul had even taken up the preaching: “This man is a chosen vessel of mine, to carry my name before Gentiles and kings.” Just as those who carry the royal standard in war, which is commonly called the labarum, need great strength and experience so as not to betray it to the enemy, so those who carry the name of Christ, not in war only but in peace too, need great power, so as not to surrender it to accusing mouths but to carry it well and bear the cross. Truly, much strength is needed to carry the name of Christ. One who says or does or thinks anything unworthy has not carried the name; he does not have Christ in himself. The one who carries it walks in procession not through the marketplace but through the heavens, and all stand in awe, angels escorting him and marveling.\n\n“I give thanks,” he says, “to him who strengthened me, Christ Jesus our Lord.” See how he gives thanks to him even for what was his own. For he says he gives thanks for being a chosen vessel. And yet this was your own doing, blessed Paul, for God is no respecter of persons. But I give thanks, he says, because he thought me worthy of this ministry; this is a sign to me that he judges me faithful. Just as in a household the steward gives thanks to the master not only for being entrusted, but also takes it as a sign that the master considers him more faithful than the others, so too here. Then consider how he exalts God’s mercy and love for humankind by recounting his former life: “though formerly I was,” he says, “a blasphemer and a persecutor and an insolent man.” When he speaks about the Jews who still do not believe, he chooses his words with reserve: “For I bear them witness,” he says, “that they have a zeal for God, but not according to knowledge”; but of himself he says, “being a blasphemer and a persecutor and an insolent man.” Do you see his severity against himself, how he is not self-loving, how lowly a mind he keeps? It was not enough to say “a blasphemer and a persecutor”; he says that he did it with violence. I did not stop the evil at myself, he says, nor was I content with blaspheming myself, but I persecuted those who wished to be godly. Great was the madness of that blasphemy. “I received mercy, because I acted ignorantly in unbelief.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 3.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/3-1)."},"chrysostom-hom-1-timotheum/3.2":{"o":"Τίνος οὖν ἕνεχεν καὶ ἄλλοι Ἰουδαῖοι οὐκ ἢλεήθησαν; Ὅτιοὐχ ἐξ ἀγνοίας, ἀλλὰ καὶ εἰδότες καὶ σφόδρα ἐπιστάμενοι ἔπραττον ἅπερ ἔπραττον. Καὶ ἵνα μάθῃς ἀχριδῶς, ἄχουΞς τοῦ εὐαγγελιστοῦ λέγοντος, ὅτι Πο.1.1ο) ἐκ τῶν Φαρισαίων καὶ ᾿Ιουδαίων ἐπίστευον μὲν, οὐχ ὡμολόγουν δέ. Ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀγθρώπων μᾶ.1λλον, ἥπερ τὴν δόξαν τοῦ Θεοῦ. Καὶ πάλιν ὁ Χριστός φησι \" Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀ.1.1ἡλὼν «(ἴαμθάνοντες; καὶ πάλιν, Ταῦτα εἷπον, φησὶν, οἱ γοὸγεῖς τοῦ τυφλοῦ διὰ τοὺς Ἰουδαίους, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Καὶ αὐτοὶ δὲ οἱ Ἰουδαῖοι πάλιν ἔλεγον, Ὁρᾶτε ὅτι οὐδὲν ὡφελοῦμεν, ὅτι πᾶς ὁ κόσμος ὑπάγει ὀπίσω αὐτοῦ. Πανταχοῦ γὰρ αὐτοῖς τὸ τῆς φιλαρχίας πάθος ἠνώχλει. Καὶ μὴν αὐτοὶ εἶπον, ὅτι Οὐδεὶς δύναται ἀφιέναι ἁμερκίας, εἰ μὴ μόνος ὁ Θεός\" καὶ εὐθέως ἐποίησε ποῦτο, ὅπερ ἔφησαν εἶναι σημεῖον Θεοῦ. Οὐχ ἦν οὖν ταῦτα ἀγνοίας. Ποῦ δὲ ὁ Παῦλος ἣν τότε; ἴσως ἄν «τις εἴποι: Παρὰ τοὺς πόδας Γαμαλιὴλ, οὐδὲν χοινὸν μετὰ τῶν ὄχλων ἔχων τῶν στασιαστῶν. ὋὉ δὲ Γαμαλιὴλ ἀνὴρ τις ἣν οὐ φιλαρχίας ἕνεχέν τι ποιῶν. Πῶς οὖν μετὰ ταῦτα εὐὑρίσχεται μετὰ τοῦ ὄχλου ὁ Παῦλος; Ἑώρα αὐξανόμενον τὸ δόγμα, καὶ χρατοῦν λοιπὸν, καὶ πάντας αὐτοὺς πειθομένους. ᾿Ἐπὶ μὲν γὰρ τοῦ Χριστοῦ ποτὲ μὲν αὐτῷ συνήεσαν, ποτὲ δὲ τοῖς διδασχάλοις \" ὅτε δὲ τέλεον ἀπεσχοινίσθησαν, τότε λοιπὸν, οὐχ ὡς οἱ λοιποὶ φιλαρχίας ἕνεχεν ἔπραττεν ἅπερ ἔπραττεν, ἀλλὰ ζήλου. Τίνος γὰρ ἕνεχεν εἰς Δαμασχὸν ἐπορεύετο; Δύμην τὸ πρᾶγμα ἐνόμιζε, καὶ ἐδεδοίχει μὴ πανταχοῦ διαδοθῇ τὸ χήρυγμα. Οἱ δὲ Ἰουδαιοι οὐχ οὕτως\" οὗ γὰρ τῆς προστασίας τῶν πολλῶν ἕνεχεν, ἀλλὰ φιλαρχίας χάριν πάντα ἔπραττον. “ρα γοῦν τί φασιν Ἀροῦσιν ἡμῶν τὸ ἔθνος καὶ τὴν πόδιν. Ποῖος αὐτοὺς χατέσεισε φόδος; ἀνθρώπινος. Ἐχεῖνο “δὲ ἄξιον ἐξετάσαι, πῶς ἀκριδὴς ὧν περὶ τὸν νόμον, οὐδὲν ἔγνω\" αὐτὸς γὰρ ἦν ὁ λέγων. Ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ. Πῶς οὖν οὐκ οἶδας ζηλωτὴς ὑπάρχων τοῦ πατρῴου νόμου, παρὰ τοὺς πόδας Γαμαλιήλου παιδευόμενος; ἀλλ᾽ οἱ μὲν ἐν λίμναις καὶ ποταμοῖς διατρίδοντες καὶ τελῶναι προσἐδραμον καὶ ἐδέξαντο, σὺ δὲ διώχεις ὁ νομομαθής; Διὰ τοῦτο χατεγίνωσχεν ἑαυτοῦ, λέγων, Οὐκ εἰμὶ ἐχαγὸς καλεῖσθαι ἁπόστοιιος\" διὰ τοῦτο τὴν ἄγνοιαν ὁμολογεῖ, ἣν ἡ ἀπιστία ἔτιχτε\" διὰ τοῦτό φησιν ἐλεηθῆναι. Τί ἔστι, Πιστόν μὲ ἡγήσατο; Οὐδὲν τῶν Δεσποτιχῶν προεδίδου “ πάντα αὑτοῦ ἔλεγεν εἷναι, καὶ τὰ ἴδια. Οὐχ ἐσφετερίζετο τὴν ποῦ Θεοῦ δόξαν. ΓἌχουε γὰρ αὐτοῦ καὶ ἀλλαχοῦ λέγοντος, “Λγδρες, τί ἡμῖν προσέχετε; ἡμεῖς ὁμοιοπαθεῖς ὑμῖν ἐσμεν ἄγθρωποι. Τοῦτό ἐστι, Πιστόν με ἡγήσατο. αὶ πάλιν ἀλλαχοῦ, Περισσότερογ\"» αὑτῶν πάντων ἐκοπίασα, φησῖν\" οὐκ ἐγὼ δὲ, ἀ.11' ἡ χάρις τοῦ Θεοῦ ἡ σὺν ἐμοί\" καὶ πάλιν, Ὁ ἐγεργῶν ἐν ἡμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν. Δείχνυσιν ἑαυτὸν ἐκ τούτου τιμωρίας ἄξιον\" ὁ γὰρ ἔλεος ἐπὶ τούτοις γίνεται. Καὶ πάλιν ἀλλαχοῦ φησι\" Πώρωσις ἀπὸ μέρους τῷ Ἰσραὴ.1 γέγονεν. ἡ. χάρις τοῦ, Θεοῦ, φησὶν, ὑπερεπλεόνασε μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ ᾿Ιησοῦ. Τί ἔστι τοῦτο; Ἵνα μὴ ἀκούσας, ᾿Η.1εήθην, τοσοῦτον μόνον νομίσῃς, Βιάσφημος, φησὶν, ἤμην καὶ διώχτῆς καὶ ὑδριστής\" οὐχοῦν καὶ χολάσεως ἄξιος \" ἀλλ᾽ οὐχ ἐτειμωρήθην \" ἠλεήθην γάρ. ἾΑρ᾽ οὖν τοῦτο μόνον, καὶ μέχρι τούτου ὁ ἕλεος τοῦ μὴ δοῦναι τιμωρίαν; Οὐδαμῶς, ἀλλὰ καὶ ἕτερα πολλὰ καὶ μεγάλα, Οὐ γὰρ τῆς ἐπηρτημένης ἡμᾶς δίχης μόνης ἀπήλλαξεν ὁ Θεὸς, ἀλλὰ καὶ δικαίους ἐποίησε καὶ υἱοὺς καὶ ἀδελφοὺς καὶ φίλους καὶ χληρονόμους καὶ συγχληρονόμους. Διὰ τοῦτό φησιν, Ὑπερεπιλεόνγασεν ἡ χάρις, δηλῶν ὅτι ὑπερέδη καὶ τὸν ἔλεόν τὰ δῶρα. Ταῦτα γὰρ οὐχ ἐλεοῦντός ἐστιν, ἀλλὰ φιλοῦντος, καὶ σφόδρα ἀγαπῶντος. Εἰπὼν τοΐνυν πολλὰ καὶ μεγάλα περὶ τῆς φιλανθρωπίας τοῦ Θεοῦ, ὅτι βλάσφημον ὄντα καὶ ὑδριστὴν καὶ διώχτην ᾿λέησε, καὶ ὅτι οὐ μέχρι τούτου ἔστη μόνον, ἀλλὰ καὶ μεγάλων ἑτέρων ἠξίωσε, πάλιν ἐχεῖνο ἀσφαλίζεται τὸ τῶν ἀπίστων, τὸ μὴ λέγειν ὅτι ἡ προαίρεσις ἀνήρηται\" ἐπήγαγε γοῦν, Μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. Τοσοῦτον μόνον, φησὶν, ἡμεῖς εἰσηνέγχαμεν᾽ ἐπιστεύσαμεν, ὅτι δύναται ἡμᾶς σῶσαι.","t":"Why, then, did other Jews not receive mercy? Because they did what they did not from ignorance, but knowing and fully understanding it. That you may learn this exactly, hear the evangelist saying that many of the Pharisees and the Jews believed, but did not confess it: “For they loved the glory of men more than the glory of God.” And again Christ says: “How can you believe, when you receive glory from one another?” And again: “His parents said this,” it says (the parents of the blind man), “because of the Jews, lest they be put out of the synagogue.” And the Jews themselves said again: “You see that we are gaining nothing; the whole world is going after him.” Everywhere the passion of love for power troubled them. And indeed they themselves said, “No one can forgive sins but God alone”; and at once he did the very thing that they said was a sign of God. These things, then, did not come from ignorance.\n\nBut where was Paul then? someone might ask. At the feet of Gamaliel, having nothing in common with the seditious crowds. And Gamaliel was a man who did nothing for love of power. How then is Paul afterward found with the crowd? He saw the doctrine growing and prevailing, and everyone being persuaded. In Christ’s time the people sometimes went with him and sometimes with their teachers; but when they were completely separated, then at last Paul did what he did, not like the rest for love of power, but from zeal. For why did he go to Damascus? He thought the thing a plague, and was afraid that the preaching might spread everywhere. The Jews were not so: they did everything not to protect the many but for love of power. See, at any rate, what they say: “They will take away our nation and our city.” What fear shook them? A human one.\n\nBut this is worth examining: how, being exact about the law, did he know nothing? For he himself is the one who says, “which he promised beforehand through his prophets.” How then do you not know, being a zealot for the ancestral law, schooled at the feet of Gamaliel? Men who spent their time on lakes and rivers, and tax collectors, ran to it and received it; and do you, the man learned in the law, persecute it? That is why he condemned himself, saying, “I am not worthy to be called an apostle”; that is why he confesses the ignorance to which unbelief gave birth; that is why he says he received mercy.\n\nWhat does “he judged me faithful” mean? He gave away none of his Master’s goods; he said that everything was his Master’s, even what was his own. He did not appropriate God’s glory. Hear him saying elsewhere: “Men, why do you look at us? We too are men of like nature with you.” This is “he judged me faithful.” And again elsewhere: “I labored more abundantly than all of them,” he says, “yet not I, but the grace of God that is with me”; and again: “It is he who works in us both to will and to work.” By this he shows himself to be worthy of punishment, for mercy is shown to such. And again elsewhere he says: “A hardening has come upon Israel in part.”\n\n“The grace of God,” he says, “overflowed with faith and love that are in Christ Jesus.” What is this? It is so that, hearing “I received mercy,” you may not think it was only that much. I was a blasphemer, he says, a persecutor and an insolent man, and therefore worthy of punishment too; but I was not punished, for I received mercy. Was this all, then, and did the mercy go only as far as not inflicting punishment? By no means; there were many other great things besides. For God not only freed us from the sentence hanging over us, but also made us righteous, and sons, and brothers, and friends, and heirs, and joint heirs. That is why he says, “the grace overflowed,” showing that the gifts went beyond mercy. These are not the acts of one who pities, but of one who loves, and loves exceedingly. Having said much, then, and great things about God’s love for humankind, that he had mercy on him though he was a blasphemer, an insolent man and a persecutor, and that he did not stop there but counted him worthy of other great things, he again guards against the unbelievers’ objection, so that they may not say that free choice is abolished. So he added: “with faith and love that are in Christ Jesus.” This much only, he says, did we contribute: we believed that he can save us.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 3.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/3-2)."},"chrysostom-hom-1-timotheum/3.3":{"o":"᾿Αγαπήσωμεν τοίνυν αὐτὸν διὰ τοῦ Χριστοῦ. Τί ἔστι, Διὰ τοῦ Χριστοῦ; Ὅτι αὐτὸς ἡμῖν τούτου πρόξενος γέγονεν, οὐχ ὁ νόμος. Ὃ ρᾷς τίνων μὲν ὁ Χριστὸς αἴτιος ἡμῖν γέγονεν ἀγαθῶν, τίνων δὲ ὁ νύμος; Καὶ οὐχ ἁπλῶς εἶπεν, Ἐπλεόνασεν ἡ χάρις, ἀλλ᾽ Ὑπερεπιλεόνγασδ. Καὶ γὰρ ὄντως ὑπερεπλεό. νασε, τοὺς μυρίων χολάσεων ἀξίους, τούτους εἰς νΐοθεσίαν ἀγαγοῦσα ἑξαίφνης. Ἰδοὺ πάλιν τὸ, ἐν, διὰ ἐστίν οὐ γὰρ πίστεως δεῖ μόνον, ἀλλὰ καὶ ἀγάπης\" ἐπεὶ πολλοὶ καὶ νῦν εἶσιν, ὅτι μέν ἔστιν ὁ Χριστὸς Θεὸς πιστεύοντες, οὐχ ἀγαπῶντες δὲ αὐτὸν, οὐδὲ τὰ πῶὧν φιλούντων πράτσοντες \" πῶς γὰρ, ὅταν πάντα αὐτοῦ προτιμῶσι, χρήματα, γένεσιν, εἱμαρμένην, εἰς ὕθριν αὑτοῦ ζῶμεν, εἰπέ μοι, ποία ἀγάπη; τις ἔχει φίλον θερμὸν καὶ διάπυρον, χἂν οὕτω φιλείτω τὸν Χριστόν\" χἂν οὕτω» φιλείτω τὸν ὑπὲρ τῶν ἐχθρῶν τὸν Υἱὸν αὐτοῦ δεδωχότα,, οὐδὲν ἡμῶν χατωρθωχότων. Τί λέγω, χατωρθωχότων; μεγάλα μὲν οὖν ἐργασαμένων χαχὰ, καὶ τετολμηχότων ἀτόλμητα ἀντ᾽ οὐδενός. Καὶ ὁ μὲν μέτὰ τὰς μυρίᾳς εὐεργεσίας καὶ χιδεμονίας οὐδὲ οὕτως ἔῤῥιψεν, ἀλλὰ τότε μάλιστα τὸν Υἱὸν ἔδωχεν, ὅτε μείζονα ἠδικήσαμεν \" ἡμεῖς δὲ μετὰ τὸ τοσούτων τυχεῖν, μετὰ τὸ γενέσθαι φίλοι, μετὰ τὸ πάντων τῶν ἀγαθὼν ἀξιωθῆναι δε᾽ αὐτοῦ, οὐδὲ ὡς φίλον ἢγαπῇσαμεν. Καὶ τίς ἡμῖν ἔσται ἐλπί;; Ἱάχα πρὸς τὸ ῥῆμα “ἀλλ᾽ εἴθε πρὸς τὰ πράγματα. Καὶ πῶς, φησὶν, οὐδὲ ὡς τοὺς φίλους οὕτω φιλήσομεν τὸν θέον; Πῶς; ἐγὼ πειράσομαι δεῖξαι\" καὶ εὔχομαι μὲν μηδὲν δόξαι λέγειν, ἀλλὰ ληρεῖν - φοδοῦμαι δὲ μὴ κατὰ πραγμάτων ἧ τὰ λεγόμενα ῥήματα. Σχόπει δέ\" ὑπὲρ φίλων, τῶν ὄντως φίλων, πολλοὶ καὶ ζημιωθῆναι εἷς λοντο πολλάκις \" τοῦ δὲ Χριστοῦ ἕνεχεν οὐ μόνον ζημιωθῆναι, ἀλλὰ τοῖς οὖσιν ἀρχεῖσθαι οὐδεὶς ἀνέχεται. Ὑπὲρ φίλου πολλάχις καὶ ὑδρίσθημεν, καὶ ἔχθρας ἀνεδεξάμεθα. διὰ δὲ τὸν Χριστὸν οὐδεὶς ἔχθραν ἀναδέχωται, ἀλλ᾽ εἰχῇ,) φησὶ, φιλοῦ, εἰκῇ μὴ μισοῦ. Τὸν φίλον λιμώττοντα οὐδέποτε περιοψόμεθα - τὸν δὲ Χριστὸν καθ᾽ ἡμέραν ἡμῖν προσιόντα οὐχ ὑπέρ τινος μεγάλου. ἀλλ᾽ ὑπὲρ ἄρτου μόνου », οὐδὲ προσιέμεθα, καὶ ταῦτα ἐρευγόμενοι δυσωδίας, καὶ διασπώμενοι πες, καὶ τρυφῶντες, καὶ οἱ μὲν πόρναις διδόντες, οἱ δὲ παρασίτοις, οἱ δὲ χόλαξιν, οἱ δὲ τέρασι καὶ μωροἷς καὶ νάννοις \" καὶ γὰρ τὰ τῆς φύσεως ἀἁμαρτήματα ταῦτα φέρουσιν εἰς τέρψιν. Καὶ φίλοις τοῖς ὄντως φίλοις οὐδέποτε φθονοῦμεν, οὐδὲ δαχνόμεθα τῇ τούτων εὐπραγίᾳ᾽ ἐπὶ δὲ τοῦ Χριστοῦ καὶ τοῦτο πάσχομεν \" γαὶ μείζονα ἴδοι τις ἂν τὴν φιλίαν ἰσχύουσαν, ἣ τὸν τοῦ Θεοῦ φόδον. Καὶ γὰρ ὁ ὕπουλος καὶ ὃ φθονερὸς μᾶλλον τοῦ Θεοῦ τοὺς ἀνθρώπους αἰδεῖται. ἸΙῶς, ἐγὼ λέγω\" ὅτι τοῦ μὲν Θεοῦ ὁρῶντος τὰ κατὰ χαρδίαν, οὐχ ἀφίσταται ἄνθρωπος δόλους ῥάπτων \" ἂν δὲ ἄνθρωπον ἴδῃ ἄνθρωπος, ἀπόλωλε, καὶ ἐρυθριᾷ. Τί τοῦτο λέγω; Πρὸς φίλον μὲν χαφοδούμεθα μὴ χαταγνωσθῶμεν τοῦ δὲ Χριστοῦ πολλάκις ἐν δεσμοῖς ἀποθανόντος, οὐδὲ ἐπεσχεψάμεθα. Καὶ πρὸς τοὺς φίλους δὲ τοὺς πιστοὺς, οὐχ ἐπειδὴ πιστοί εἰσιν, ἀπερχόμεθα,, ἀλλ᾽ ἐπειδὴ φίλοι,","t":"Let us, then, love him through Christ. What does “through Christ” mean? That Christ, not the law, has procured this for us. Do you see what good things Christ has brought us, and what the law? And he did not simply say “grace abounded,” but “overflowed.” Truly it overflowed, suddenly bringing into adoption those who deserved countless punishments. See again: “in” means “through.” For not faith alone is needed, but love too; since there are many even now who believe that Christ is God, but do not love him, nor do what those who love him do. For how can they, when they prefer everything to him: money, the nativity, fate? We live so as to insult him; tell me, what love is this? Whoever has a warm and fervent friend, let him love Christ at least that much; let him at least so love the one who gave his Son for his enemies, when we had done nothing good. Why do I say “done nothing good”? Rather, when we had done great evils and dared what should not be dared, for no reason. He, after countless benefits and acts of care, did not cast us off even so, but gave his Son precisely when we had wronged him most; while we, after obtaining so much, after becoming friends, after being counted worthy of every good thing through him, have not loved him even as one loves a friend.\n\nAnd what hope will we have? Perhaps you are offended at the word; would that you were offended at the deeds! And how, someone says, do we not love God even as we love our friends? How? I will try to show it; and I pray that I may seem to be saying nothing, to be talking nonsense; but I fear that my words describe the facts. Consider: for friends, real friends, many have often chosen even to suffer loss; but for Christ’s sake no one will bear, I do not say to suffer loss, but even to be content with what he has. For a friend we have often been insulted and taken on enmities; but for Christ’s sake no one takes on enmity. Rather, people say, “Be loved without cause, but do not be hated without cause.” We will never overlook a friend who is starving; but Christ, coming to us every day, asking for nothing great but for bread alone, we do not even admit; and this while we belch out foul smells, are bursting with food, and live in luxury, some of us giving to harlots, others to parasites, others to flatterers, others to freaks and fools and dwarfs; for people bring even the mistakes of nature in for their amusement.\n\nWe never envy friends who are real friends, nor are we stung by their success; but toward Christ we feel even this. One may see friendship having more force than the fear of God. For the treacherous and envious man respects men more than God. How? I will tell you. While God sees what is in the heart, a man does not leave off stitching together his deceits; but if a man sees him, he is undone and blushes. Why do I say this? Toward a friend we are afraid of being condemned; but Christ, often dying in prison, we have not even visited. And we go to our friends who are believers not because they are believers, but because they are friends.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 3.3 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/3-3)."},"chrysostom-hom-1-timotheum/3.4":{"o":"Ὁρᾷς οὐδὲν φόδῳ Θεοῦ γινόμενον, οὐδὲ τῷ περὶ αὐτὸν φίλτρῳ, ἀλλὰ τὰ μὲν φιλίᾳ, τὰ δὲ συνηθείᾳ; ἂν δὲ καὶ ἀποθανόντα ἴδωμεν, ὀλοφυρόμεθα, καίτοι Ὑε εἰδότες ὅτι οὐ διαπαντὸς ἡμῶν διαστήσεται, ἀλλ᾽ αὐτὸν ἐν τῇ ἀναστάσει ἀποληψόμεθα τοῦ δὲ Χριστοῦ χωριζομένου ἡμῶν χαθ᾽ ἑχάστην ἡμέραν, μᾶλλον ξὲ τὸν Χριστὸν καθ᾽ ἑχάστην ἡμέραν ἀπελαύνοντες ἀφ᾽ ἡμῶν, οὐχ ἀλγοῦμεν, οὐδὲ δεινόν τι ποιεῖν μὴ δοχοῦντα αὐτῷ πράσσοντες. Ἀλλ᾽ οὔπω τοῦτο ᾿ φριχτὸν, εἰ μηδὲ ὡς φίλῳ αὐτῷ χεχρήμεθα\" ἐγὼ γὰρ δείξω, ὅτι καὶ ὡς ἐχθρῷ αὐτῷ χρώμεθα. Πῶς; Τὸ φρόνημα τῆς σαρκὸς, φησὶν ὁ Παῦλος, ἔχθρα εἰς Θεόν. Ἡμεῖς δὲ τοῦτο μὲν ἀεὶ περιφέρομεν, τὸν δὲ Χριστὸν ἀεὶ βουλόμενον ἡμῖν ἐπιτρέχειν, καὶ πρὸς τὰς θύρας ἡμῶν ἐρχόμενον διώχομεν (αἱ γὰρ “πονηραὶ πράξεις τοῦτο ἐργάζονται) \" καὶ ποιοῦμεν αὑτὸν ὑδρίζεσθαι καθ᾽ ἑχάστην ἡμέραν, διὰ τὰς πλεονεξίας ἡμῶν, διὰ τὰς ἁρπαγάς. Δοξάζεταί τις εὐδοχιμῶν, καὶ τὰ αὑτοῦ φθεγγόμενος, καὶ τὴν Ἐχκλησίαν ὠφελῶν; καὶ ἡμεῖς τούτῳ φθονοῦμεν, ὅτι τὰ τοῦ Θεοῦ ἐργάζεται\" καὶ δοχοῦμεν μὲν φθονεῖν ἐχείνῳ, ὁ δὲ φθόνος διαδαίνει εἰς Χριστόν. Οὗ, φησὶν, ἀλλὰ βουλόμεθα οὐ δι᾽ ἑτέρων, ἀλλὰ δι᾿ ἡμῶν τὴν ὠφέλειαν γίνεσθαι. Οὐ διὰ τὸν Χριστὸν, ἀλλὰ δι’ ἡμᾶς ἐπεὶ εἰ διὰ τὸν Χριστὸν, ἀδιάφορον ἂν ἦν ἡμῖν τὸ καὶ δι᾽ ἑτέρων, καὶ δι᾽ ἡμῶν ταῦτα γίνεσθαι. Εἰπὲ γάρ μοι, εἴ τις ἰατρὸς παῖδα ἔχων τυφλοῦσθαι μέλλοντα, αὐτὸς μὲν ἐξασθενήσει ἃ πρὸς τὴν ἰατρείαν, ἕτερον δὲ εὕροι δυνάμενον τοῦτο ἐργάζεσθαι, ἄρα ἂν ἀπήλασεν αὐτόν; Οὐδαμῶς\" ἀλλὰ μονουοὐχὶ ἐρεῖ πρὸς αὐτόν\" Εἴτε διὰ σοῦ, εἴτε δι᾽ ἐμοῦ, τὰ τῆς ὠφελείας γινέσθω. Τί δήποτε; Ὅτι οὐ τὸ ἑαυτοῦ ὁρᾷ, ἀλλὰ τὸ τῷ παιδὶ συμφέρον. Οὕτω καὶ ἡμεῖς, εἰ τὸ τοῦ Χριστοῦ ἑωρῶμεν, εἴπομεν ἂν, Εἴτε δι᾽ ἡμῶν, εἴτε δι᾽ ἑτέρου τινὸς, τὸ λυσιτελὲς γινέσθω\" Εἴτε ἀ.ληθείᾳ, εἴτε προφάσει, φησὶ, Χριστὸς κατε αγγόλλεται. Αχουε γὰρ τοῦ Μωῦοέως λέγοντος πρὸς τοὺς παροξῦναι αὐτὸν βουλομένους, ἡνίχα οἱ περὶ Ἑλδὰδ καὶ Μωδὰδ προεφήτευον\" Μὴ ζηλοῖς σὺ ἐμοί\" καὶ τίς δῴη πάντα τὸν λαὸν Κυρίου προφήτας εἶναι; Ταῦτα δὲ πάντα ἀπὸ φιλοδοξίας γίνεται. ρα οὐκ ἐχθρῶν ταῦτα καὶ πολεμίων'; Εἶπέ σέ τις χαχῶς; ἀγάπησον αὐτὸν σύ. Καὶ πῶς δυνατόν; Δυνατὸν, καὶ σφόδρα δυνατὸν, ἐὰν θέλῃς. Ἂν δὲ χαλῶς εἰπόντα φιλήσῃς, οὐχ ἔτι σοι χάρις \" οὐ γὰρ διὰ τὸν Κύριον, ἀλλὰ διὰ τὴν εὐφημίαν τοῦτο πεποίηχας, \"Εὐλαψέ σέ τις; εὐεργέτησον \" ἂν δὲ ὠφελήσαντα ὠφελήσῃς, οὐδὲν μέγα πεποίηχας. Ἠδιχήθης καὶ ἐζημιώθης τὰ μεγάλα; τοῖς ἐναντίοις ἀμείψασθαι σπούδασον. Ναὶ, παραχαλῶ, οὕτω διοιχῶμεν τὰ χαθ᾽ ἑαυτούς -“ παυσώμεθα τοῦ ἀδιχεῖν καὶ μισεῖν τοὺς ἐχθρούς \" αὑτὸς τοὺς ἐχθροὺς χελεύει φιλεῖν, ἡμεῖς δὲ καὶ αὐτὸν φιλοῦντα διώχομεν. Μὴ γένοιτο, φησί. Τῷ ῥήματι τοῦτο πάντες φθεγγόμεθα, διὰ δὲ τῶν ἔργων οὐ πάντες. Τοσαύτη ἡ τῆς ἁμαρτίας σχότωσις, ὅτι ἅπερ οὐχ ἔστι λόγῳ φορητὰ, ταῦτα δι᾿ ἔργων φορητά ἐστιν. ᾿Απιστῶμεν ὀψὲ γοῦν ποτε τῶν βλαπτόντων καὶ λυμαινομένων ἡμῶν τὴν σωτηρίαν, ἵνα τύχωμεν ὧν τοὺς φίλους εἰχὸς τυχεῖν. Θέιλω γὰρ, φησὶν, ἵν᾽, ὅπου εἰμὶ ἐγὼ, ὦσι καὶ οἱ μαθηταί μου, ἵνα τὴν δόξαν ὁρῶσι τὴν ἐμήν. Ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. μήν.","t":"Do you see that nothing is done from fear of God or from love for him, but some things from friendship and others from habit? If we see a friend dead, we lament, though we know that he will not be separated from us forever, but that we shall receive him back at the resurrection; yet when Christ is separated from us every day, or rather when we drive Christ away from us every day, we feel no pain, nor do we think we are doing anything terrible when we do what does not please him. But this is not yet the dreadful part, that we do not even treat him as a friend; I will show that we even treat him as an enemy. How? “The mind of the flesh,” says Paul, “is enmity toward God.” This we always carry about with us; but Christ, who always wishes to run to us and comes to our doors, we drive away (for wicked deeds do this), and we cause him to be insulted every day by our greed and our robberies.\n\nIs someone held in honor for his good repute, speaking what belongs to Christ and benefiting the church? We envy him because he does God’s work. We seem to envy him, but the envy passes over to Christ. No, someone says, but we want the benefit to come not through others but through us. Then it is not for Christ’s sake but for our own; for if it were for Christ’s sake, it would make no difference to us whether these things came about through others or through us. Tell me: if a physician whose child was about to go blind were himself too weak for the treatment and found another able to do it, would he drive him away? By no means; he would all but say to him: Whether through you or through me, let the cure be done. Why? Because he looks not to his own credit but to the child’s good. So we too, if we looked to what is Christ’s, would say: Whether through us or through someone else, let the good be done. “Whether in pretense or in truth,” he says, “Christ is proclaimed.” Hear Moses, too, saying to those who wanted to provoke him when Eldad and Medad were prophesying: “Are you jealous for my sake? Would that all the Lord’s people were prophets!” All these things come from love of glory. Are not these the deeds of enemies and foes?\n\nHas someone spoken ill of you? Love him. And how is that possible? It is possible, very possible, if you are willing. If you love one who spoke well of you, you no longer have any credit; you have done it not for the Lord’s sake but for the praise. Has someone harmed you? Do him good. If you benefit one who has benefited you, you have done nothing great. Have you been wronged and suffered great loss? Make haste to repay with the opposite. Yes, I beg you, let us so order our affairs; let us stop wronging and hating our enemies. He commands us to love our enemies, and we persecute even him who loves us. God forbid! someone says. In word we all say this, but not all of us in our deeds. So great is the darkness of sin that what is intolerable in word is tolerated in deeds. Let us at last at least stand apart from what harms and ruins our salvation, so that we may obtain what friends may expect to obtain. “For I desire,” he says, “that where I am, my disciples too may be, that they may see my glory.” May we all obtain it, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 3.4 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/3-4)."},"chrysostom-hom-1-timotheum/4.1":{"o":"Πιστὸς ὁ λόγος, καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦι1θεν εἰς τὸν κόσμον ἁ τωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. ᾿Αλλὰ διὰ τοῦτο ἠ,Ἰεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Ἱησοῦς Χριστὸς τὴν ἅπασαν. μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ᾿ αὐτῷ εἰς ζωὴν αἰώνιον. Οὕτω μεγάλαι εἰσὶν αἱ εὐεργεσία: τοῦ θεοῦ, καὶ πᾶσαν ἀνθρωπίνην ὑπερδαίνουσαι προσδοχίαν καὶ ἐλπίδα, ὡς πολλαχοῦ καὶ ἀπιστεῖσθαι. “Α γὰρ μῆτε ἐνενόησε, μὴτε προτεδόχησε νοῦς ἀνθρώπινος, ταῦτα ἡμῖν ἐχαρίσατο. Διὰ τοῦτο καὶ πολὺν οἱ ἀπόστολοι λόγον ὑπὲρ τούτου ποιοῦνται, ὥστε πιστευθῆναι τὰ δῶρα τὰ παρὰ τοῦ Θεοῦ ἡμῖν παρασχεθέντα. Καθάπερ γὰρ ἐπὶ τῶν μεγάλων ἀγαθῶν « τοῦτο πάσχομεν, ἄρα μὴ ὄναρ ἐστίν; λέγοντες, τῷ ἀπιστεῖν \" οὕτω καὶ ἐπὶ τῶν τοῦ Θεοῦ δωρεῶν. Τί οὖν ἧν τὸ ἀπιστούμενον; Εἰ οἱ ἐχθροὶ, εἰ οἱ ἁμαρτωλοὶ, εἰ οἱ ἂν νόμῳ μὴ δικαιωθέντες μηδὲ δι᾽ ἔργων, οὗτοι ἑξαίφνης διὰ πίστεως μόνης ἔμελλον τῶν πρωτείων τεύξεσθαι. Πολλὰ μὲν οὖν καὶ ἐν τῇ πρὸς Ῥωμαίους περὶ τούτου διαλέγεται τοῦ χεφαλαίου, πολλὰ δὲ καὶ ἐνταῦθα. Πιστὸς, φησὶν, ὁ «.1όγος, καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς ᾿Ιησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. Ἐπειδὴ γὰρ Ἰουδαῖοι τούτῳ μάλιστα ἐφείλχοντο, πείθει αὐτοὺς τῷ νόμῳ μὴ προσέχειν, ὡς οὐχ ἑνὸν δι᾽ ἐχείνου σωθῆναι πίστεως χωρίς. Πρὸς τοῦτο τοίνυν μάχεται. ΓΑπιστον γὰρ εἶναι ἐδόχει, εἰ δὴ ἄνθρωπος πάντα τὸν ἔμπροσθεν χαταδαπανήσας βίον εἰχῆ καὶ μάτην ἐν πονηραῖς πράξεσι χαταναλώσας, ἔμελλε σώζεσθαι ὕστερον ἀπὸ πίστεως μόνης. Διὰ τοῦτό φῆσι, Πιστὸς ὁ λόγος. ᾿ΔΝλλά τινες οὐχ ἠπίστουν μόνον, ἀλλὰ καὶ ἐνεχάλουν, ὃ καὶ νῦν ποιοῦσιν Ἕλληνες λέγοντες \" Ποιήσωμεν τὰ κακὰ, ἵνα δλθῃ τὰ ἀγαθά. ᾿Ἐπειδὴ γὰρ ἤχουσαν λέγοντος, Ὅπου ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεξεπερίσσευσεν ἡ χάρις, διασύροντες τὰ ἡμέτερα ἐχεῖνοι ἔλεγον τοῦτο., Οὕτω καὶ ὅταν περὶ γεέννης διαλεγώμεθα αὐτοῖς, Καὶ ποῦ, φασὶ, ταῦτα ἄξια Θεοῦ, εἰ ἄνθρωπος μὲν τὸν οἰκέτην λαδὼν τὸν ἑαυτοῦ πολλὰ ἡμαρτηχότα, ἀφίησι καὶ συγγνώμης ἀξιοῖ\" ὁ δὲ Θεὸς ἀθάνατα χολάζει; Καὶ ὅταν περὶ λουτροῦ πάλιν αὐτοῖς διαλεγώμεθα καὶ τῆς διὰ τούτου τῶν ἁμαρτημάτων ἀφἐσεως, Ποῦ ταῦτα, φασὶν, ἄξια Θεοῦ, τὸν μυρία ἐργασάμενον χαχὰ, ἀφιέναι τῶν ἁμαρτημάτων; Ὁρᾷς, τὴν ἐνδιάστροφον Ὑνώμην, πῶς πανταχοῦ τὴν οἰχείαν ἐνδείκννται φιλονεικίαν; Καὶ μὴν εἰ ἡ ἄφεσις χαχὸν, καλὸν ἡ χόλασις \" εἰ δὲ ἡ χόλασις οὐ καλὸν, ἡ ἄφεσις καλόν’ χατὰ τὸν ἐκείνων φημὶ λόγον \" χατὰ γὰρ τὸν ἡμέτερον ἀμφότερα χαλά- καὶ πῶς, ἐν ἑτέρῳ δείξομεν καιρῷ \" οὐ γὰρ τοῦ παρόντος ἂν εἴη. Βαθὺν γὰρ ὄντα καὶ πολλῆς δεόμενον τῆς ἐπεξεργασίας, ἐν χαιρῷ δεῖ τοῦτον προθεῖναι ἐπὶ τῆς ὑμετέρας ἀγάπητ᾿ τέως δὲ τῶν προχειμένων ἐχώμεθα. Πιστὸς, φησὶν, ὁ «ἰόγος. Πόθεν πιστός; Καὶ ἀπὸ τῶν προαγόντων, καὶ ἀπὸ τῶν μετὰ ταῦτα. Ὅρα πῶς καὶ προκατασχευάζει, καὶ μετὰ τὸ κατασχευάδαι αὐτῷ ἐνδιατρίδει. Τὸ γὰρ εἰπεῖν, ὅτι Βλάσφημον ὄντα καὶ διώχτην ἠλέησε, τοῦτο χατασχευάζοντος ἣν. Καὶ οὐκ ἠλέησε, φησὶ, μόνον, ἀλλὰ καὶ πιστὸν ἐποίησε \" τοσοῦτον οὐ χρὴ, φησὶν, ἀπιστεῖν ὅτι ἠλέησεν. υὐδεὶς γὰρ ὁρῶν τὸν δεσμώτην ἐν βασιλείοις στρεφόμένον, ὅτι ἠλεήθη ἀμφιθάλλει ποτέ \" ὅπερ ἐπὶ «οὔ Παύλου ἦν ἰδεῖν. ᾿Αφ᾽ ἑαυτοῦ γὰρ ποιεῖται τὸ σημεῖον, καὶ οὐχ αἰσχύνεται χαλῶν ἑαυτὸν ἁμαρτωλὸν, ἀλλὰ καὶ μᾶλλον εὐφραίνεται. Οὕτω γὰρ μάλιστα δύναται δεῖξαι τὸ μέγα τῆς τοῦ θεοῦ χηδεμονίας θαῦμα, καὶ ὅτι φιλανθρωπίας ἠξιώθη τοσαύτης. Καὶ πῶς ἀλλαχοῦ λέγων περὶ ἑαυτοῦ, Κατὰ δικαιοσύνην τὴν ἐν γόμῳ γενόμενος ἄμεμπτος, ἕν-. ταῦθά φησιν ἁμαρτωλὸν εἶναι, καὶ πρῶτον τῶν ἀμαρπωλῶν; Ὅτι πρὸς τὴν δικαιοσύνην, ἣν ὁ Θεὸς εἰργάσατο, καὶ τὴν ὄντως ζητουμένην, ἁμαρτωλοὶ καὶ οἱ ἐν τῷ νόμῳ“ Πάντες γὰρ ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. Διὰ τοῦτο οὐχ ἁπλῶς εἶπε δικαιοσύνην, ἀλλὰ, Τὴ» ἐγ γόμω. Ὥσπερ γὰρ ὁ ἀργύριον πολὺ χεχτημένος χαθ᾽ ἑαυτὸν μὲν πλούσιος φαίνεται, κατὰ δὲ τὴν σύγχρισιν τῶν θησαυρῶν τῶν βασιλικῶν σφόδρα πένης, καὶ πρῶτος πένης \" οὕτω δὴ καὶ ἐνταῦθα, πρὸς τοὺς ἀγγέλους χρινόμενοι, ἁμαρτωλοὶ οἱ ἄνθρωποι, καὶ εἰ δίκαιοι. Εἰ δὲ Παῦλος ὁ ἐὴν ἐν νόμῳ διχαιοσύνην ἐργασάμενος πρῶτος ἁμαρτωλὸς, τίς ἄρα τῶν ἄλλων δίκαιος ἂν χληθείη; Οὐ γὰρ διαδάλλων αὐτοῦ τὸν βίον ὡς ἀσελγῇ, τοῦτό φησι, μὴ γένοιτο, ἀλλὰ τὴν δικαιοσύνην ἐχείνὴν πρὸς ταύτην συγχρίνων, τὸ μηδὲν εἶναι δείχνυσιν οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ ἁμαρτωλοὺς τοὺς ἔχοντας αὑτὴν ἀποφαίνει. ᾿Αλλὰ “διὰ τοῦτο θην, φησὶν, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Ἰησοῦς Χριστὸς τὴν πᾶσαν μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν εἰς αὐτὸν εἰς","t":"“The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy for this reason, that in me first Jesus Christ might display his entire patience, as an example to those who were to believe in him for eternal life.”\n\nSo great are God’s benefits, surpassing all human expectation and hope, that they are often disbelieved. What the human mind neither conceived nor anticipated, these he has granted us. That is why the apostles too speak at length about this, so that the gifts provided to us by God may be believed. Just as with great good things we experience this (we say, “Is it not a dream?” because we cannot believe it), so too with God’s gifts. What, then, was it that was disbelieved? That enemies, sinners, people justified neither by the law nor by works, should suddenly through faith alone obtain the first place. He discusses this point at length in the letter to the Romans, and at length here too. “The saying is trustworthy,” he says, “and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.” Since the Jews were especially drawn to the law, he persuades them not to give heed to it, since it is not possible to be saved through it without faith. Against this, then, he contends. For it seemed incredible that a man who had wasted his whole previous life, spending it rashly and vainly in wicked deeds, should be saved afterward by faith alone. That is why he says, “The saying is trustworthy.”\n\nBut some not only disbelieved but even accused, as the Greeks do even now, saying, “Let us do evil, that good may come.” For since they heard him say, “Where sin increased, grace abounded all the more,” they said this to mock our teaching. So too when we discuss Gehenna with them: And how, they say, is this worthy of God, if a man who takes his servant who has sinned much lets him off and thinks him worthy of pardon, while God punishes without end? And again, when we discuss with them the washing and the forgiveness of sins through it: How is it worthy of God, they say, to forgive the sins of one who has done countless evils? Do you see the perverse mind, how everywhere it displays its contentiousness? And yet if forgiveness is bad, punishment is good; and if punishment is not good, forgiveness is good: according to their reasoning, I mean. According to ours both are good; how, we will show at another time, for it would not suit the present. Since the question is deep and needs much working out, we must set it before your love at a fitting time; meanwhile let us keep to the matter in hand.\n\n“The saying is trustworthy,” he says. Why trustworthy? Both from what went before and from what follows. See how he both prepares the ground beforehand and, having prepared it, dwells on it. For to say that God had mercy on him though he was a blasphemer and a persecutor was preparing the ground. And not only did he have mercy, he says, but he made him faithful; so far is there from being any need to disbelieve that he had mercy. No one who sees a prisoner moving about in the palace ever doubts that he received mercy; and this could be seen in Paul’s case. He makes himself the proof, and is not ashamed to call himself a sinner, but rather rejoices in it. For in this way above all he can show the great wonder of God’s care, and that he was counted worthy of such love for humankind.\n\nAnd how is it that, though he says of himself elsewhere, “as to righteousness under the law, blameless,” here he says that he is a sinner, and the foremost of sinners? Because compared with the righteousness that God has worked, the righteousness truly sought, even those under the law are sinners: “For all have sinned and fall short of the glory of God.” That is why he did not simply say “righteousness,” but “righteousness under the law.” Just as one who has much silver seems rich on his own, but compared with royal treasuries is very poor, the poorest of all, so too here: compared with the angels, human beings are sinners, even if they are righteous. And if Paul, who achieved the righteousness under the law, is the foremost sinner, who among the others could be called righteous? He does not say this to disparage his life as licentious, God forbid; but by comparing that righteousness with this, he shows it to be nothing, and not only that, but he declares those who have it to be sinners. “But for this reason I received mercy,” he says, “that in me first Jesus Christ might display his entire patience, as an example to those who were to believe in him for [eternal life].”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 4.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/4-1)."},"chrysostom-hom-1-timotheum/4.2":{"o":"Ὁρᾷ: πῶς πάλιν ταπειιεῖ γαὶ γαταπττέλλει ἑαυτὸν, ἑτέραν εὐτελεστέραν λέγων αἰτίαν; Τὸ μὲν γὰρ ἄγνοιαν λέγειν ἐλεηθῆναι, οὐ σφόδρα δείχνυσιν ἁμαρτωλὸν τὸν ἐλεούμενον, οὐδὲ ἄγαν χατεγνωσμένον \" τὸ δὲ διὰ τοῦτο ἐλεηθῆναι, ἵνα μηδεὶς ἀπαγορεύῃ λοιπὸν τῶν ἡμαρτηχότων, ἀλλὰ θαῤῥῇ ὅξι καὶ αὐτὸς τῶν αὐτῶν τεύξεται, σφόδρα μέγα καὶ μεθ᾽ ὑπερδολῆς. Ὥστε φθεγξάμενος, Πρῶτός εἰμι ἐγὼ τῶν ἁμαρτωλῶν, καὶ βλάσφημος καὶ διώκτης καὶ ὑδριστής\" καὶ, Οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστοῖος, καὶ ὅσα εἴρηχεν \"ὅμως οὐδὲν οὕτω ταπεινὸν ἐφθέγξατο. Καὶ ἐπὶ ὑποδείγματος δὲ τοῦτο σαφὲς ἔσται. \"Ἔστω γὰρ πόλις πολνάνθρωπος πάντας τοὺς πολίτας ἔχουσα φαύλους, τοὺς μὲν ἧττον, τοὺς δὲ μᾶλλον, πάντας μέντοι χατεγνωσμένους “ εἷ: δέ τις ἐν τοῖς πολλοῖς ἐχείνοις πάντων μᾶλλον ἔστω χολάσεως καὶ τιμωρίας ἄξιος, καὶ πᾶν ἐπελθὼν εἶδος χαχίας. \"Ἂν τοίνυν λέγῃ τις, ὅτι πᾶσιν ἀφεῖναι βούλεται ὁ βασιλεὺς, οὐχ οὕτω πιστεύσουσι τῷ λόγῳ, ἕως ἂν ἴδωσι τὸν πάντων φαυλότερον αὑτῶν τούτου τυχόντα\" οὐχ ἔστι γὰρ λοιπὸν ἀμφισδήτησις. Τοῦτο καὶ Παῦλός φησιν, ὅτι βουλόμενος ὁ Θεὸς πληροφορῆσαι τοὺς ἀνθρώπους, ὅτι πάντα αὐτοῖς ἀφίησι, τὸν πάντων ἁμαρτωλύτερον εἴλετο. Οὐ γὰρ ἂν, ἐμοῦ τυχόντος συγχωρήσεως, φησὶ, περὶ τῶν ἄλλων ἀμφισδητήσειέ τις\" ὡς ἂν εἰ ἔλεγέ τις καὶ ἐν τῇ συνηθείᾳ, Ἐὰν δὲ τῷδε ὁ θεὸς συγχωρήσῃ, οὐδένα τῶν ἄλλων χολάσει. Καὶ δείκνυσι διὰ τούτου οὐδὲ ἄξιον ἑαυτὸν ὄντα συγχωρήσεως, ἀλλὰ διὰ τὴν εἰς ἑτέρους σωτηρίαν ταύτης πρότερον ἀπολαύσαντα. Νηδεὶς τοίνυν ἀμφιδαλλέτω, φησὶ, περὶ σωτηρίας, ὁπότε Καὶ ὅρα τοῦ μακαρίου τούτου τὴν τὰ εινοφροσύνην. Οὐχ ἔφη, Ἵνα ἐνδείξηται ἐν ἐμοὶ τὴν μαχρϑθυμίαν, ἀλλὰ, Τὴν πᾶσαν μακροθυμίαν\" ὡς ἂν εἰ ἔλεγε\" Μᾶλλον ἐμοῦ ἐπ᾽ ἄλλῳ οὐχ ἔχει μαχροῦυμῆσαι, οὐδὲ εὑρεῖν οὕτως ἁμαρτωλὸν, παντὸς δεόμενον αὐτοῦ τοῦ ἐλέους, πάσης τῆς μακροθυμίας, οὐ μέρους, χαθάπερ οἱ ἐπὶ μέρους ἁμαρτάνοντες. Πρὸς ὑποτύπωσιν, φησὶ, τῶν μειλιλόντων πιστεύειν ἐπ᾽ αὑτῷ εἰς ζωὴν αἰώνιον, τουτέστι, πρὸς παράχγ)ησιν, πρὸς προτροπήν. Ἐπειδὴ δὲ μέγα τι περὶ τοῦ Υἱοῦ ἐφθέγξατο, καὶ ὅτι τοσαύτην ἀγάπην ἐνεδείξατο, ἵνα μή τις νομίσῃ ταύτης ἀπεστερῆσθαι τὸν Πατέρα, ἀναφέρε: καὶ αὐτῷ δόξαν ἐπάγων, καί φησι\" Τῷ δὲ βασιλεῖ τῶν' αἰώνων ἀφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ θεῷ τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ᾿Αμήγ. Ὑπὲρ δὴ τούτων, φησὶν οὗ τὸν Υἱὸν μόνον, ἀλλὰ καὶ τὸν Πατέρα δοξάζομεν. Ἐρώμεθα οὖν τοὺς αἱρετιχούς ᾿ Ἰδοὺν Μόνῳ Θεῷ, εἴρηκε περὶ Πατρὸς λέγων \" ἄρα οὗ Θεὸς ὁ Υἱός; καὶ, Μόνῳ ἀφθάρτῳ\" ἄρα οὐχ ἄφθαρτος ὁ Υἱός; καὶ ὃ δίδωσιν ἡμῖν μετὰ καῦτα, αὐτὸς οὖκ ἔχει; Ναὶ, φησὶ, καὶ Θεὸς, καὶ ἄφθαρτος, ἀλλ οὐ τοιοῦτος, οἷος ὁ Πατήρ. Τί φής; οὐ τοιοῦτος, καὶ ἐλάττονος οὐσίας ἐστίν; οὐχοῦν καὶ ἀφθαρσίας ἐλάττονος. Τί δέ ἐστι, μείξων καὶ ἥττων ἀφϑαρσία; ἧ γὰρ ἀφθαρσία οὐδὲν ἄλλο ἐστὶν, ἣ «ὃ μὴ διαφθείρεσθαι. Δόξα μὲν γὰρ μείζων καὶ ἥττων ἐστὶν, ἀφθαρσία δὲ μείζων χοὶ ἥττων οὐχ ἔστιν, ὥσπερ οὖν οὐδὲ ὑγεία ἥττων καὶ πλείων \" ἢ γὰρ φθείρεσθαί τι δεῖ, ἣ μηδ᾽ ὅλως, Τί οὖν, φησίν; ἡμεῖς καὶ ἄφθαρτοι ὡσαύτως; Μὴ γένοιτο\" οὐδαμῶς. Διὰ Ὅτι αὑτὸς μὲν φύσει τοῦτο ἔχει, ἡμεῖς δὲ ἔπεισα ἄχτως. Αρ᾽ οὖν καὶ ἐπὶ τοῦ Υἱοῦ οὕτως; Οὐδαμῶς\" ἀλλὰ καὶ αὐτὸς φύσει. Τίνος οὖν ἕνεχεν ἡ διαφορά; Ὅτι αὐτὸς μὲν, φησὶ, παρ᾽ οὐδενὸς ἐγένετο τοιοῦτος, ὁ δὲ Υἱὸς παρὰ τοῦ Πατρός. Καὶ ἡμεῖς τοῦτο ὁμολογοῦμεν\" οὐδὲ γὰρ ἡμεῖς ἀρνούμεθα, ὅτι ἐχ τοῦ Πατρὸς ὁ ΥἹὸς ἀφθάρτως γεγέννηται. Ὑπὲρ τούτων, φησὶ, τὸν Πατέρα δοξάζομεν, ὅτι τοιοῦτον αὐτὸν ἐγέννησεν. Ὁρᾷς ὅτι τότε μάλιστα δοξάζεται ὁ πατὴρ, ὅταν μεγάλα ἡ χατωρθωχὼς ὁ παῖς; εἰς αὐτὸν γὰρ ἀναφέρεται τὰ τοῦ υἱοῦ. Οὐχοῦν, ὅταν δυνατὸν ἧ γεγεννηχὼς, καὶ τοιοῦτον οἷον αὐτὸς, ἣ δόξα τοῦ υἱοῦ\" μᾶλλόν στιν ἣ τοῦ πατρὸς, ὅταν αὑὐτάρχη. ὅταν ἑαυτῷ ἀρχοῦντα, ὅταν μὴ ἀσθενῆ. Τῷδε, Βασιλεῖ τῶν αἰώνων, καὶ περὶ τοῦ Υἱοῦ εἴρηται, Δι᾽ οὗ καὶ τοὺς αἰῶνας ἑποίησε. Τὸ αὑτό ἐστιν ἐνταῦθα. Παρὰ μὲν γὰρ ἡμῖν διήρηται ἀμςότερα, ἣ δημιουργία, λέγω, καὶ ἡ χτίσις, καὶ ἕτερος μὲν κατασχευάζει καὶ ποιεῖται καὶ ταλαιπωρεῖ, ἕτερος δὲ χρατεῖ. Διὰ τί; Ὅτι ὁ χατασχενάζων ἐλάττων ἐστίν. Ἐχεῖ δὲ οὐδαμῶς \" οὐχ ἑτέρου μὲν ἡ δεσποτεία, ἑτέρου δὲ ἡ δημιουργία. Οὐδὲ γὰρ, ἐπειδὰν ἀχούσω, Δι᾿ οὗ καὶ τοὺς αἰῶνας ἐποίησεν, ἀφαιρῶ τὸν Πατέρα τὸ δημιουργιχόν \" οὔτε δὲ ὅταν ἀχούσω, Ὁ Πατὴρ βασιλεὺς τῶν αἰώνων, τὸν Υἱὸν ἀφαιρῶ τὴν δεσποτείαν \" χοινὰ γὰρ καὶ ἐχείνου καὶ τούτου ταῦτα\" ἀμφότερα γὰρ ἑκχατέροις ἐστίν. Ἕχτισεν ὁ Πατὴρ τῷ δημιουργὸν Υἱὸν γεγεννηχέναι\" βασιλεύει ὁ ΥἹὸς τῷ Κύριος εἶναι τῶν χτισμάτων. Οὐ γὰρ μισθοῦ ἐργάζεται, καθάπερ οἱ παρ᾽ ἡμῖν, οὐδὲ ἑτέρῳ ὑπαχούων, κχαθάπερ οὗτοι, ἀλλὰ δι᾽ οἰχείαν ἀγαθότητα καὶ φιλανθρωπίαν. Τί δέ; ὁ γῆς ὡράθη ποτέ; Οὐχ ἄν τις ἔχοι λέγειν. Τί οὖν ἔστιν, ᾿Αφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ Θεῷ; τί δὲ ὅταν λέγῃ, Οὐδὲ γάρ ἐστιν ὄνομα. ἕτερον, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς; καὶ πάλιν, Οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία; Τιμὴ καὶ δόξα, φησὶν, εἰς τοὺς αἰῶνας. ᾿Αμήν. Τιμὴ καὶ δόξα οὐ διὰ ῥημάτῶν γίνεται. Ἐπεὶ οὖν καὶ αὐτὸς οὐ διὰ ῥημάτων ἡμᾶς ἐτίμησεν, ἀλλὰ καὶ διὰ πραγμάτων καὶ ἔργων, οὕτω καὶ ἡμεῖς αὐτὸν τιμήσωμεν καὶ διὰ πραγμάτων καὶ δι᾽ ἔργων. Καίτοι αὕτη μὲν ἡ τιμὴ ἡμῶν ἅπτεται, ἐχείνη δὲ αὐτοῦ οὐδαμῶς \" οὐ γὰρ εῖται τῆς παρ᾽ ἡμῶν, ἡμεῖς δὲ τῆς παρ᾽ αὐτοῦ δεόμεθα. Υ΄. Ὥστε χἂν τιμήσωμεν αὐτὸν, πάλιν ἡμᾶς αὐτοὺς ἐτιμήσαμεν. Ὥσπερ γὰρ ὁ τοὺς ὀφθαλμοὺς ἀνοίξας, ἵνα τὸ ἡλιαχὸν ἴδῃ φῶς, ἑαυτὸν πάλιν ὥνησε, θαυμάζων τὸ κάλλος τοῦ ἄστρου, οὐχ ἐχείνῳ τι χεχάρίτται\" οὐ γὰρ λαμπρότερον αὐτὸ πεποίηχεν, ἀλλὰ μένει τὸ αὐτό\" οὕτω, καὶ πολλῷ μᾶλλον, ἐπὶ τοῦ Θεοῦ - ὁ θαυμάζων τὸν Θεὸν καὶ τιμῶν, ἑαυτὸν ἔσωσε, καὶ ὠφέλησεν ὠφέλειαν μεγίστην. Πῶς; Ὅτι τὴν ἀρετὴν μετερχόμενος Ῥ, παρ᾽ αὐτοῦ δοξάζεται \" Τοὺς γὰρ δοξάζοντάς με, φησὶ, δοξάσω. Πῶς οὖν αὑτὸς δοξάζεται, φησὶν, ἀπὸ τῆς δόξης τῆς ἡμετέρας οὐδὲν ἀπολαύων : Ὥσπερ οὖν καὶ πεινῆν λέγεται, καὶ διψῆν - πάντα γὰρ οἰχειοῦται τὰ ἡμέτερα, ἵνα χἂν οὕτως ἡμᾶς ἐφελχύσηται, καὶ τὰς τιμὰς καὶ τὰς ὕδρεις, ἵνα χἂν οὕτω φοδηθῶμεν \" καὶ οὐδ᾽ οὕτως ἐφελχόμεθα. Δοξάσωμεν δὴ τὸν Θεὸν, ἄρωμεν τὸν Θεὸν ἐν τῷ ῷ λεῖ. σα δ, σώματι καὶ ἐν τῷ πνεύματι ἡμῶν. Καὶ πῶς τις ἐν τῷ σώματι δοξάζει, φησί; πῶς δὲ ἐν τῷ πνεύματι; Πνεῦμα ἐνταῦθα τὴν ψυχὴν λέγει, πρὸς ἀντιδιαστολὴν τοῦ σώματος. Πῶς οὖν τις δοξάζει ἐν τῷ σώματι; πῶς δὲ ἐν τῇ ψυχῇ; Ἐν σώματι δοξάζει ὁ μὴ πορνεύων, ὁ μὴ μεθυσχόμενος, ὁ μὴ γαστριζόμενος, ὁ μὴ καλλωπιζόμενος, ὁ Τοσαύτην αὐτοῦ ποιούμενος πρόνοιαν, ἦσον πρὸς ὑγείαν ἀρχεῖν μόνον, ὁ μὴ μοιχεύων, ἣ μὴ μυριζομένη, ἡ μὴ χρώματι διαγράφούσα τὸ πρόσωπον, ἡ ἀρχουμένη τῇ πλάσει τοῦ Θεοῦ, καὶ μηδὲν ἐπιτεχνωμένη. Τί γὰρ, εἰπέ μοι, προσάγεις τὰ παρὰ σαυτῆς τῇ ἀπηρτισμένῃ παρὰ τοῦ Θεοῦ δημιουργίᾳ; οὐκ αὐτάρχης σοι γέγονεν ἣ διάπλασις; ὡς βελτίων ποίνυν τεχνῖτις ἐπιχειρεῖς ῥυθμίσαι τὸ ἔργον; Οὐχ ἔστι τοῦτο, ἀλλὰ διὰ τοῦτο χαλλωπίζῃ, καὶ ὑδρίζεις τὸν Δημιουργὸν, ἵνα μυρίους ἐραστὰς ἐπισπάσῃ. Καὶ τί πάθω, φησίν; οὐδὲ γὰρ ἐγὼ βούλομαι, ἀλλὰ διὰ τὸν ἄνδρα ταῦτα ποιεῖν ἀναγχάζομαι. Οὐχ ἕνι μὴ βουλομένην ἐρᾶσθαι. Καλήν σε ὁ Θεὸς ἐποίησεν, ἵνα θαυμάζηται καὶ ἐπὶ τούτῳ, οὐχ ἵνα ὑδρίζηται\" μὴ τούτοις αὐτὸν ἀμείδου τοῖς δώροις, ἀλλὰ σωφροσύνῃ καὶ χοσμιότητι. Καλήν σε ὁ Θεὸς ἐποίησεν, ἵνα σοι τοὺς «ἧς χοσμιότῆτος ἄθλους αὐξήσῃ. Οὐ γάρ ἐστιν ἴσον, ἐπέραστον οὖσαν σωφρονεῖν, καὶ ὁπ᾽ οὐδενὸς γενομένην περιμάχητον. ᾿Αχούεις τί φησιν ἡ Γραφὴ περὶ τοῦ Ἰωσήφ; ὅτι Ἦν ὡραῖος καὶ καλὸς τῇ ὄψει. Τί ἡμᾶς τοῦτο ἀχούοντας ὠφελεῖ, ὅτι καλὸς ἦν Ἰωσήφ; Ἵνα μᾶλλον αὐτοῦ τὸ κάλλος θαυμάζωμεν καὶ τὴν χοσμιότητα. Ἐποίησέ σε χαλῆν ὁ Θεός; τί τοίνυν χατασχευάζεις ἄμορφον σαυτήν; “Ὥσπερ γὰρ ἂν εἴ τις χρυσῷ ἀνδριάντι ἐπιχρίσειε πηλὸν βορδόρου, οὕτως σεις σαυτὴν ς τὴν μὲν φοινιχῆν, τὴν δὲ λευχήν. ᾿Αλλ᾽ αἱ ἄμορφοι, φησὶν, εἰχότως τοῦτο πράττουσι. Τίνος ἕνεχεν, εἰπέ μοι; ἵνα τὴν ἀμορφίαν χρύψωσιν; ᾿Αλλὰ ἀνόνητα πονοῦσι. Πότε γὰρ, εἰπέ μοι, τὸ φυσιχὸν ὑπὸ τοῦ τεχνιχοῦ ἀ καὶ ἐπιτετηδευμένου νιχᾶται; Τί δὲ ὅλως ἡ ἀμορφία λυπεῖ, ὅταν ψόγον μὴ ἔχῃ; ἴΛχουε γὰρ σοφοῦ τινος λέγοντος, Μὴ βδε- «1ύξῃ ἄνδρα ἐν ὁράσει αὐτοῦ, μηδὲ αἱγέσῃς ἄνδρα ἂν τῷ κάλλει αὐτοῦ \" μᾶλλον μὲν οὖν Θεὸν ᾿θαύμασον τὸν ἀριστοτέχνην, ἐχεῖνον δὲ μηχέτι \" οὐ γὰρ αὐτοῦ χατόρθωμα τὸ γενόμενον. Ποῖον γὰρ χέρδος ἀπὸ χάλλους, εἰπέ μοι; Οὐδὲν, ἀλλ᾽ ἀγῶνες πλείους, μείζονες ἐπήρειαι, καὶ οἱ χίνδυνοι καὶ αἱ ὑποψίαι. Τὴν μὲν γὰρ οὐ τοιαύτην οὐδ᾽ ἂν ὑποπτεύσειέ τις \" ἐχείνη δὲ ἂν μὴ πολλῇ τῇ χοσμυύτητι καὶ μεθ᾽ ὑπερθολῆς ἧ χεχρημένη, εὐθέως δέξεται δόξαν πονηράν᾽ καὶ ὁ ἀνὴρ δὲ μεθ᾽ ὑποψίας συνοιχεῖ, οὗ τί γένοιτ᾽ ἂν χαλεπώτερον; οὐ τοσαύτην ἀπὸ τῆς θέας χτώμενος τὴν ἡδονὴν, ὅσον ἀπὸ τῆς ὑπονοίας χαρποῦται τὴν λύπην. Ἐχείνη μὲν γὰρ τῇ συνηθείᾳ μαραίνεται, βλαχείας, διαχύσεως, ἀσελγείας δόξαν λαμδανούσης αὑτῆς τῆς ψυχῆς, βαναύσου γινομένης, ἀπονοίας πολλῆς πληρουμένης\" πρὸς ταῦτα γὰρ πάντα μᾶλλον ἣ εὑμορφία ἕλχει. Τὴν δὲ οὐ τοιαύτην οὐχ ἂν εὕροιμεν πολλὰ τὰ χωλύματα ἔχουσαν. Οὔτε γὰρ οἱ ἐπιπηδῶντες χύνες εἰσὶν, ἀλλὰ, χαθάπερ τις ἀμνὰς, ἐν ἡσυχίᾳ πολλῇ βόσχεται, οὐδενὸς ἐνοχλοῦντος λύχου οὐδὲ ἐπιπηδῶντος, ἅτε τοῦ ποι μένος παραχαθημένου αὐτῇ. Οὐχ ἔστι πλεονεξία τὸ ἑτέραν μὲν εἶναι καλὴν, ἑτέραν δὲ μὴ τοιαύτην\" πλεονεξία ἐστὶ τὸ ἑτέραν μὲν πορνεύειν καὶ καλὴν μὴ οὖσαν, ἑτέραν δὲ εἶναι πονηράν. Εἰπὲ γάρ μοι, -ἰς ἀρετὴ ὀφθαλμῶν; ἄρα τὸ ὑγροὺς εἶναι καὶ εὖκαὶ διορατιχούς; Ἐγὼ μὲν τοῦτό φημι, καὶ δῆλον ἐχεῖθεν᾽ Τίς ἀρετὴ λύχνου; τὸ λαμπρὰ φαίνειν καὶ μεγίστων καὶ θαυμαστῶν ὁμοίως ἀπολαύωμεν, οὐδὲν πλεονεχτούμεθα. Οἷόν τι λέγω\" Τὸν χόσμον τοῦτον ὁμοίως ὁρῶμεν, τὸν ἥλιον, τὴν σελήνην, τοὺς ἀστέρᾶᾳς, τὸν ἀέρα ὁμοίως ἕλχομεν, τοῦ ὕδατος, τῆς τροφῆς ὁμοίως μετέχομεν, ἄν τε εὔμορφοι ὥμεν, ἄν τε μή. ἙΕὶ δὲ χρή τι καὶ θαυμαστὸν εἰπεῖν, τῶν εὐμόρφων αἱ μὴ τοιαῦται μᾶλλον ὑγιεινότεραι. Ἐχεῖναι μὲν. γὰρ ὡς δὴ τὴν ὥραν διαφυλάττουσαι, χαμάτοι; ἑαυτὰς οὐ διδόασιν, ἀλλ᾽ ἀργίᾳ καὶ σχιαπᾶσαν χατανγάζειν τὴν οἰχίαν, ἣ τὸ καλῶς πεπλά- 4Οτροφίᾳ, ὑφ᾽ ὧν μάλιστα αἱ τῶν μελῶν ἐνέργειαι σθαι καὶ στρογγύλον εἶναι; Ἐχεῖνο πάντως ἂν εἴποιμεν τοῦτο μὲν γὰρ ἀδιάφορον, τὸ δὲ ζητούμενον ἐχεῖνο. Διὰ τοῦτο καὶ, Σαπρὸν λύχνον ἐποίησας, πρὸς τὴν ἐγχεχειρισμένην θεραπαινίδα ἀεὶ λέγομεν \" οὕτω λύχνοῦ τὸ φωτίζειν ἐστίν. Οὐχοῦν καὶ ὀφθαλμὸς, ἐάν τε τοιόσδε ἐάν τε τοιόσδε ἧ, οὐδέν ἐστιν, ἕως ἂν μετὰ πάτης αὐταρχείας τὴν χρείαν πληροῖ\" ὥσπερ οὖν καὶ σαπρὸς λέγεται, ἐὰν ἀμδλυωπῇ, καὶ τὴν σύνθεσιν μὴ ἔχῃ πᾶσαν ἀπηρτισμένην \" καὶ γὰρ τοὺς ἀνεῳγμένῶν τῶν ὀφθαλμῶν μὴ βλέποντας σαπροὺς ἔχειν ᾿Ἰκαχέως πορνεύσει- οὐδὲ γὰρ εὑρίσχει ταῦτα παρὰ ὀφθαλμούς φαμεν. Πᾶν γὰρ ὃ μὴ τὴν ἰδίαν χρείαν πληροῖ, σαπρὸν λέγομεν \" καὶ τοῦτο ὀφθαλμοῦ καχία. Τῆς δὲ ῥινὸς, εἰπέ μοι, ποία ἀρετὴ; ἄρα τὸ εὐθεῖαν εἶναι, καὶ ἀπεξεαμένην ἑχατέρωθεν, καὶ τὴν ἀναλογίαν σύμμετρον ἔχειν, ἣ τὸ πρὸς τὴν ὄσφρησιν ἐπιτηδείαν εἶναι, καὶ δυναμένην ταχέοις νεσθαι καὶ παραπέμψαι τῷ ἐγχεφάλῳ; Τοῦτο δὴ παντί που δῆλόν ἀστι. Φέρς δὴ, καὶ ἐπὶ ὑποδείγματι τὸ πρᾶγμα προσοξετάσωμεν. Εἰπὲ γάρ μοι, τοὺς ἄρπαγας, τὰ σχεύη, ποῖα φήσομεν κατεσχευάσθαιῦ καλῶς, τὰ δυνάμενα ἁρπάζειν μετὰ ἀχριδείας καὶ χατέχειν, ἣ τὰ διαπεπλααμένα καλῶς; Δῆλον ὅτι \"ἐχεῖνα, Τί δὲ ὀδόντας, ποίους εἶναι φήσομεν χαλούς; τοὺς τμητιχοὺς καὶ εὐχόλως διατέμνοντας τὴν τροφὴν, ἣ τοὺς καλῶς συγχειμένους; Δῆλον ὅτι ἐχείνους. Καὶ ὅλως ἐπὶ παντὸς τοῦ σώματος τούτῳ προσάγοντες τῷ λόγῳ τὴν ζήτησιν, εὑρήσομεν πάντα τὰ ὑγιῆ καὶ καλὰ, ἕως ἂν ἐνεργῇ μετὰ ἀχριθείας τὰ οἰχεῖα τῶν μελῶν ἕχαστον. Οὕτω καὶ σχεῦος ἕχαστον λέγομεν ἀμθλύτεραι γίνονται \" αὗται δὲ ἁπλῶς καὶ ἄδην, ὅτε οὐδεμίαν περὶ ταῦτα ἔχουσαι τὴν σπουδὴν, ἐχεὶ τὸ πᾶν ἀναλίσχουσι. Δοξάσωμεν τοίνυν τὸν θεὸν, ἄρωμεν αὑτὸν ἐν τῷ σώματι ἡμῶν, μὴ καλλωπιζώμεθα\" περιττὴ αὕτη ἡ σπουδὴ καὶ ἀνόνητος. Μὴ παιδεύωμεν τοὺς ἄνδρας ὄψεις μόνας φιλεῖν \" ἂν γὰρ ἧς οὕτω κοσμουμένη, ταχέως ὑπὸ τῆς ἡταιρηκχυίας, μελετῆσας ἐν τῇ ὄψει τῇ σῇ, ἁλίσχεται\" ἂν μέντοι διδάξῃς αὐτὸν τρόπους φιλεῖν καὶ χοσμιότητα, οὐ τῇ πόρνῃ, ἀλλὰ τὰ τούτοις ἐναντία. Μὴ τοίνυν διδάξῃς αὐτὸν ὑπὸ γέλωτος ἁλίσχεσθαι, μηδὲ ὑπὸ σχήματος ἐχχεχυμένου, ἵνα μὴ χατὰ σαυτῆς σῃς τὰ φάρμακα. Ποίδευε αὐτὸν χοσμιότητι καίρειν\" δυνήσῃ δὲ τοῦτο, ὅταν καὶ τὸ σχῆμα τοιοῦτον ἧ᾽ ἐπεὶ ἐὰν ἐἑπτερωμένη καὶ ἄσωτος ἧς, πῶς δυνήσῃ προτενεγχεῖν ῥῆμα σεμνόν; τίς δέ σε οὐ χλενυάσεται καὶ γελάσει: Πῶς δὲ ἔστι καὶ ἐν τῷ σώματι ἄραι τὸν Θεόν 4; ᾿Αρετὴν ἀσχοῦντα, τὴν ψυχὴν χαλλωπίζοντα\" καὶ γὰρ ἐπ᾽ αὐτῆς τοῦτο οὐ χεχώλνται. Οὕτω δοξάζομεν τὸν Θεὸν, ὅταν πάντοθεν ὦμεν ἀγαθοὶ, καὶ δοξαζόμεθα καὶ ἡμεῖς ἐν τῇ ἡμέρᾳ ἐχείνῃ οὐχ ὁμοίως, ἀλλὰ πολλῷ μειζόνως. Αογίζομαι γὰρ, φησὶν, ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαιλύπτεσθαι εἰς ἡμᾶς. Ἧς γένοιτο πάντας ἡμᾶς μετασχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. χαλὸν͵ καὶ ζῶον καὶ φυτὸν, οὐχ ἀπὸ τῆς διαπλάσεως «(5 ᾿Αμήν.","t":"Do you see how he again humbles and lowers himself, giving another and humbler reason? To say that he received mercy because of ignorance does not show the one who received mercy to be a great sinner or greatly condemned; but to say that he received mercy for this reason, that none of those who have sinned may despair any longer, but may be confident that he too will obtain the same, is very great and beyond measure. So, though he said, “I am the foremost of sinners,” and “a blasphemer and a persecutor and an insolent man,” and “I am not worthy to be called an apostle,” and all the rest, nevertheless he said nothing so lowly as this. This will be clear from an example. Suppose a populous city whose citizens are all wicked, some less, some more, but all condemned; and suppose that one among that multitude deserves punishment more than all, having gone through every kind of wickedness. If someone says that the king wishes to pardon them all, they will not readily believe the report until they see the worst of them all obtaining it; then there is no longer any doubt. This is what Paul says: that God, wishing to assure people fully that he forgives them everything, chose the greatest sinner of all. If I obtained pardon, he says, no one would doubt about the others; as one might say in common speech, If God forgives this man, he will punish none of the others. By this he shows that he was not even worthy of pardon, but enjoyed it first for the salvation of others. Let no one, then, have doubts about salvation, he says, since … And see the humility of this blessed man. He did not say, “that he might display his patience in me,” but “his entire patience”; as if he said: He could not show patience to anyone more than to me, nor find such a sinner, needing all his mercy and all his patience, not a part of it, as those do who sin in part. “As an example,” he says, “to those who were to believe in him for eternal life,” that is, for encouragement, for exhortation.\n\nSince he had said something great about the Son, that he had shown such love, so that no one might think the Father deprived of this, he refers glory to him too, saying: “To the King of the ages, incorruptible, invisible, the only wise God, be honor and glory to the ages of ages. Amen.” For these things, he says, we glorify not the Son only but the Father as well. Let us then ask the heretics: See, he said “to the only God,” speaking of the Father; is the Son then not God? And “to the only incorruptible”; is the Son then not incorruptible? And what he gives us afterward, does he himself not have? Yes, they say, he is both God and incorruptible, but not such as the Father is. What do you say? Not such, and of a lesser substance? Then of a lesser incorruptibility too. But what is greater and lesser incorruptibility? Incorruptibility is nothing else than not being corrupted. Glory admits of greater and less, but incorruptibility does not, just as health does not admit of less and more: either a thing must be corrupted, or not at all. What then, someone says, are we incorruptible in the same way? God forbid, by no means. Why? Because he has it by nature, and we by acquisition. Is it so with the Son too? By no means; he too has it by nature. Why then the difference? Because, they say, the Father became such from no one, but the Son from the Father. And we too confess this; we do not deny that the Son was begotten incorruptibly from the Father. For these things, he says, we glorify the Father, that he begot such a Son. Do you see that a father is glorified most when his child has achieved great things? For the son’s achievements redound to him. So when he has begotten one who is powerful, and such as he himself is, the son’s glory is rather the father’s, when the son is self-sufficient, when he suffices for himself, when he is not weak.\n\n“To the King of the ages”: of the Son too it is said, “through whom he also made the ages.” It is the same here. With us the two are separated, craftsmanship, I mean, and creation; one builds and makes and toils, while another rules. Why? Because the one who builds is inferior. But there it is not so at all: lordship does not belong to one and craftsmanship to another. When I hear “through whom he also made the ages,” I do not take creative power away from the Father; nor, when I hear “the Father, King of the ages,” do I take lordship away from the Son; for these things belong to both alike; both belong to each. The Father created by begetting the Son as Creator; the Son reigns by being Lord of the creatures. For he does not work for wages, as people among us do, nor in obedience to another, as they do, but from his own goodness and love for humankind. What then? Was the Son ever seen? No one could say so. What, then, does “to the incorruptible, invisible, only wise God” mean? And what of his saying, “For there is no other name by which we must be saved,” and again, “There is salvation in no one else”? “Honor and glory,” he says, “to the ages. Amen.”\n\nHonor and glory do not come about through words. Since, then, he too honored us not through words only but through deeds and works, so let us too honor him through deeds and works. Yet this honor touches us, while that does not touch him at all; for he does not need ours, but we need his. So even when we honor him, we have honored ourselves. Just as one who opens his eyes to see the light of the sun benefits himself by admiring the beauty of that star, and does it no favor (he has not made it brighter; it remains the same), so, and much more, with God: one who admires and honors God has saved himself and gained the greatest benefit. How? Because, pursuing virtue, he is glorified by God: “Those who glorify me,” he says, “I will glorify.” How then, someone asks, is God glorified, if he gains nothing from our glory? Just as he is said to hunger and thirst. He makes all our things his own, honors and insults alike, so that even in this way he may draw us, so that even in this way we may fear; and not even so are we drawn.\n\nLet us, then, glorify God; let us bear God in our body and in our spirit. And how, someone asks, does one glorify him in the body, and how in the spirit? Here he calls the soul “spirit,” to distinguish it from the body. How then does one glorify him in the body, and how in the soul? He glorifies him in the body who does not commit sexual immorality, does not get drunk, does not gorge himself, does not beautify himself, who takes only so much care of his body as suffices for health, who does not commit adultery; she glorifies him who does not perfume herself, who does not paint her face with colors, who is content with God’s fashioning and adds no artifice. For tell me, why do you add your own things to the workmanship perfected by God? Is his fashioning not enough for you? Do you attempt, as a better artist, to reshape the work? That is not it; you beautify yourself and insult the Creator so as to draw countless lovers. And what am I to do? she says. I do not want it, but I am forced to do these things because of my husband; I cannot be loved unless I am willing to do so. God made you beautiful so that he might be admired in this too, not so that he might be insulted; do not repay him for his gifts with these things, but with chastity and modesty. God made you beautiful so as to increase the prizes of your modesty. It is not the same thing to be chaste when one is desirable and when one is fought over by no one. Do you hear what Scripture says of Joseph, that he “was handsome and fair to look upon”? What does it profit us to hear that Joseph was handsome? That we may admire his beauty and his modesty the more. Did God make you beautiful? Why then do you make yourself ugly? For as if someone smeared a golden statue with the mud of the mire, so you smear yourself, one part with red, another with white.\n\nBut plain women, someone says, have good reason to do this. For what reason, tell me? To hide their plainness? But they labor uselessly. When, tell me, is the natural overcome by the artificial and contrived? And what harm at all does plainness do, when it carries no blame? Hear a wise man saying: “Do not loathe a man for his appearance, nor praise a man for his beauty.” Rather admire God, the supreme artist, and no longer that man; for what came about is not his achievement. What gain is there from beauty, tell me? None; rather more struggles, greater harassment, dangers and suspicions. No one would suspect a woman who is not beautiful; but the beautiful one, unless she practices great and extraordinary modesty, will at once get a bad name, and her husband lives with her in suspicion; and what could be harder than that? He does not get as much pleasure from looking at her as he reaps pain from suspicion. The pleasure fades with familiarity, while the soul itself gets a reputation for softness, looseness, and licentiousness, becomes vulgar, and is filled with much folly; for beauty draws one rather to all these. But we would not find the woman who is not beautiful beset by many obstacles. No dogs leap upon her; like a lamb she grazes in great quiet, no wolf troubling her or springing upon her, since the shepherd sits beside her. It is no unfairness that one woman is beautiful and another not; the unfairness would be that one, though not beautiful, is chaste, while another is wicked. For if we enjoy the greatest and most wonderful things equally, we are at no disadvantage. I mean: we see this world alike, the sun, the moon, the stars; we breathe the air alike; we share water and food alike, whether we are beautiful or not. And if something surprising must be said, plain women are healthier than beautiful ones. The beautiful, to guard their bloom, do not give themselves to labor, but to idleness and a sheltered life, by which above all the working of the limbs is dulled; but the plain, with no concern for such things, simply and freely spend everything on work.\n\nFor tell me, what is the excellence of the eyes? Is it to be moist and well-shaped, or to be clear-sighted? I say the latter, and it is clear from this. What is the excellence of a lamp? To shine brightly and light up the whole house, or to be well molded and round? We would surely say the former: this is indifferent; that is what is sought. That is why we always say to the maid in charge of it, “You have made the lamp bad”; so giving light is the business of a lamp. So the eye too, whether of this sort or of that, counts for nothing until it fulfils its use with full sufficiency; just as it is called bad if it is dim-sighted and its structure is not perfect; for we say that those who do not see though their eyes are open have bad eyes. Everything that does not fulfil its own use we call bad; and this is the defect of an eye. And the nose, tell me, what is its excellence? To be straight, smoothed on either side, of symmetrical proportion, or to be fit for smelling, able to take in odors quickly and send them on to the brain? This is clear to everyone. Come, let us also examine the matter by an example. Tell me, of tongs, which shall we say are well made: those able to grip exactly and hold, or those nicely shaped? Clearly the former. And teeth, which shall we call good? Those that cut and divide food easily, or those that are nicely set? Clearly the former. And in general, applying this reasoning to the whole body, we shall find everything healthy and good so long as each member performs its own function exactly. So too we call each vessel, each animal, each plant good not from its shape …\n\nLet us, then, glorify God; let us bear him in our body; let us not beautify ourselves. This zeal is superfluous and useless. Let us not teach our husbands to love faces only. For if you adorn yourself so, he, trained on your face, is quickly caught by the harlot; but if you teach him to love character and modesty, he will not quickly commit sexual immorality, for he does not find these things with the harlot, but their opposites. Do not then teach him to be caught by laughter or by a loose bearing, lest you prepare the poisons against yourself. Train him to rejoice in modesty; and you will be able to, when your own bearing is such. For if you are flighty and dissolute, how will you be able to offer a serious word? Who will not mock you and laugh? And how is one to bear God in the spirit too? By practicing virtue and adorning the soul; for in its case this is not forbidden. So we glorify God when we are good in every respect; and we too are glorified on that day, not equally, but much more greatly. “For I consider,” he says, “that the sufferings of the present time are not worth comparing with the glory that is to be revealed to us.” May we all share in it, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 4.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/4-2)."},"chrysostom-hom-1-timotheum/5.1":{"o":"Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέπροφητείας, ἵγα στρατεύῃ ἐν αὐταῖς τὴν κα.]ὴν' στρατείαν, ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἣν τιγες ἀπωσάμενοι, πϑρὶ τὴν θίαν ἐξελέξαντο, ἀλλ᾽ εὐχῇ τὸ πρᾶγμα ἐπιτρέψαντες, ἐγχατέλεξαν αὐτὸν τῷ τῶν ἀποστόλων ἀριθμῷ \"οὐ γὰρ πρὸς φιλίαν ἀνθρωπίνην ἑώρων. Οὕτως ἔδει καὶ νῦν ἐφ᾽ ἡμῶν γίνεσθαι. ᾿Αλλ᾽ ἡμεῖς πρὸς ἔσχατον ῥᾳθυμίας ἐληλαχότες, καὶ τὰ φανερὰ πρὸς ἀκχρίδειαν προϊέμεθα\" ὅταν δὲ τὰ δῆλα παρορῶμεν, πῶς τὰ Τὸ τῆς διδασχαλίας καὶ τὸ τῆς ἱερωσύνης ἀξίωμαζ.) ἄδηλα ἡμῖν ὁ Θεὸς ἐχκαλύψει; Εἰ ἐν τῷ μιχρῷ, φησὶν μέγα ἐστὶ καὶ θαυμαστὸν, χἀὶ ὄντως τῆς τοῦ Θεοῦ δεόμενον ψήφου, ὥστε τὸν ἄξιον εἰς μέσον παραγαγεῖν. Οὕτω καὶ τὸ παλαιὸν ἐγίνετο, οὕτω καὶ νῦν γίνεται, ὅταν χωρὶς πάθους ἀνθοωπίνηυ τὰς αἱρέσεις ποιώμεθα, ὅταν πρὸς μηδὲν ὁρῶντες βιωτιχὸν, μὴ πρὸς φιλίαν, μὴ πρὸς ἀπέχθειαν. Εἰ γὰρ καὶ μὴ τοσούτου πνεύματος μετέχομεν, ἀλλ᾽ ἀρχεῖ πρόθεσις ἀγαθὴ τοῦ Θεοῦ τὴν χειροτονίαν ἐπισπάσασθαι. πε: οὐδὲ οἱ ἀπόστολοι Πνεύματος μετεῖχον, ὅτε τὸν Ματϑῦχ ἐγένεσθε πιστοὶ, τὸ μέγα καὶ ἀληθινὸν τίς ὑμῖν ἐγχειρίσει; Τότε δὲ, ἐπεὶ οὐδὲν ἀνθρώπινον ἐγίνετο, καὶ ἀπὸ προφητείας ἐγίνοντο οἱ ἱερεῖς. Τί ἐστιν ἀπὸ προφητείας; ᾿Ἀπὸ Πνεύματος ἁγίου. Πγυφητεία ἔστιν, οὐ τὸ τὰ μέλλοντα λέγειν, ἀλλὰ καὶ τὸ τὰ παρ ὄντα, ἐπεὶ καὶ ὁ Σχοὺλ χατὰ προφητείαν ἐδείχθη ἐν τοῖς σχεύεσι χρυπτόμενος \" ὁ γὰρ Θεὸς τοῖς δικαίοις σατὲ μοι τὸν Π]αῦἴον καὶ τὸν Βαργάδαν. Οὕτω καὶ ὁ Τιμόθεος ἠρέθη. Προφητείας δὲ ἐνταῦθά φησι τὰς πολλὰς, ἴσως ἐχείνην μεθ᾽ ἧς αὐτὸν ἔλαδεν ὅτε περιέτεμε, καὶ ὅτε ἐχειρστόνει, χαθὼς καὶ αὐτὸς γράφων φησί\" Μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος. Διανἱστὰς τοίνυν αὐτὸν, καὶ νήφειν παρασχευάζων χσὶ ἐγρηγορέναι, ἀναμιμνήσχει τοῦ ἑλομένου καὶ χειροπονήσαντος ὡς ἂν εἰ ἔλεγεν\" Ὁ Θεός σε ἐξελέξατο αὖὐτός σοι ἐνεπίστευσεν, οὐχ ἀνθρωπίνῃ γέγονας ψήφῳ\" μὴ ὑδρίσῃ:, μηδὲ καταισχύνῃς τοῦ Θεοῦ τὴν ψῆφον. Εἴτα ἐπειδὴ παραγγελίαν ἔφησε, καὶ φορτικώτερον ἣν, τί φησι; Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέχγον Τιμόθεε. Ὥς τέχνῳ, καὶ γνησίῳ παραγγέλλει. Οὐ γὰρ αὐθεντιχῶς οὐδὲ δεσποτιχῶς οὐδὲ μετ᾽ ἐξουσίας, ἀλλὰ πατριχῶς, Τέχγνον, φησὶ, Τιμόθδε. Τὸ δὲ παραθέσθαι τῆς φυλαχῆς τὸ ἀχριδὲς δηλοξ, καὶ τὸ οὐχ ἡμέτερον \" οὐ γὰρ ἡμεῖς αὐτὸ ἐχτησάμεθα, ἀλλ᾽ ὁ Θεὸς ἡμῖν ἐχαρίσατο \" οὗ τοῦτο δὲ μόνον, ἀλλὰ καὶ πίστιν καὶ ἀγαθὴν συνείδησιν. Δπερ οὖν ἔδωχε, ταῦτα φυλάττωμεν. Εἰ μὴ αὐτὸς ἦλθεν, οὔτε ἡ πίστις αὐτὴ εὑρίσχετο, οὔτε ὁ βίος ὁ χαθαρὸς, ὃν ἐχ παιδείας λαμδάνομεν. Ὡς ἂν εἰ ἔλεγεν\" Οὐχ ἐγώ εἰμι ὃ παραγγέλλων, ἀλλ᾽ ὁ ἑλόμενος \" τὸ μὲν γὰρ, Κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, τοῦτό ἐστιν. Ἐκείνων ἄχουσον, ἐχείναις πείθου. Τί δὲ παραγγέλλεις, εἰπέ; Ἵνα στρατεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν. Ἐχεϊναί σε εἵλοντο εἰς ὃ εἴλοντό σε, στρατεύου τὴν χαλὴν στρατείαν. Καλὴν εἶπεν “ ἔστι γὰρ καὶ χαχὴ στρατεία, περὶ ἧς φησιν᾿ Ὥσπερ γὰρ παρἐστήσατε τὰ μέλη ὑμῶν ὅσια τῇ ἁμαρτίᾳ καὶ τῇ ἀκαθαρσίᾳ. Ἐχεῖνοι ὑπὸ τυράννῳ στρατεύονται, σὺ δὲ ὑπὸ βασιλεῖ. Διὰ τί δὲ χαλεῖ στρατείαν τὸ πρᾶγμα; Δηλῶν ὅτι πόλεμος ἐγήγερται σφοδρὸς πᾶσι μὲν, μάλιστα δὲ τῷ διδασκάλῳ, ὅτι ὅπλων ἡμῖν ἰσχυρῶν δΞῖ, ὅτι νήψεως, ὅτι ἐγρηγόρσεως, ὅτι διηνεχοῦς ἀγρυπνίας, ὅτι πρὸς αἷμα καὶ μάχας παρεσχευάσθαι ὀφείλημεν, ὅτι παρατάττεσθαι, καὶ μηδὲν ἔχειν χαῦνον. Ἵνα στρατεύῃ ἐν αὐταῖς, φησί. Καθάπερ γὰρ ἐπὶ τῶν στρατοπέδων οὐ πάντες εἰς ἕν εἶδος στρατεύονται, ἀλλ᾽ ἐν διαφόροις τάγμασιν \" οὕτω καὶ ἐν τῇ Ἐχχλησίᾳ, ὁ μὲν εἰς διδασχάλου τάξιν, ὁ δὲ εἰς μαθητοῦ, ὁ δὲ εἰς ἰδιώτου, σὺ δὲ ἐν τούτῳ. Εἶτα, ἵνα μή τις νομίσῃ ἀρχεῖν τοῦτο, τί φησιν; Ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν. Τὸν γὰρ διδάσχαλον πρότερον ἑαυτοῦ χρὴ εἶναι διδάσχαλον. \"Ὥσπερ γὰρ ὁ στρατηγὸς, λαν μὴ πρότερον ἧ στρατιώτης ἄριστος, οὐδὲ στρατηγὸς ἔσται ποτέ\" οὕτω καὶ ὁ διδάσχων. Τοῦτο καὶ ἀλλαχοῦ φησι\" Μή πως ἄλ.1οις κηρύξας, αὑτὸς ἀδόκιμὸς γένωμαι. Ἔχων, φησὶ, πίστιν καὶ ἀγαθὴν συνείδησιν, ἵν᾽ οὕτω τῶν ἄλλων προϊστᾶσαι. Ταῦτα ἀκούοντες, μὴ ἀπαξιώσωμεν τὰς τῶν μειζόνων παραἰνέσεις, χἂν διδάσκαλοι ὦμεν. Εἰϊγγὰρ Τιμόθεος, οὗ πάντες οὐκ ἐσμὲν ἀντάξιοι, δέχεται παραγγελίας καὶ διδάσχεται, καὶ ταδτα ἐν τάξει διδασχάλου ὧν, πολλῷ μᾶλλον ἡμεῖς. Ἤν τινες, φησὶν, ἀπωσάμενοι, περὶ τὴν πίστιν ἐναυάγησαν. Εἰχότως. Ὅταν γὰρ ἧ βίος ἀπεγνωσμένος, καὶ δόγμα τίχτεται τοιοῦτον \" καὶ ἔστιν ἰδεῖν πολλοὺς ἐχ τούτου χαταπεσόντας εἰς βυθὸν χαχῶν, καὶ εἰς ᾿Ελληνισμὸν ἐχτραπέντας. ἵνα γὰρ μὴ τῷ φόδῳ τῶν μελλόντων βασανίζωνται, ζουσι πεῖσαι τὴν ψυχὴν, ὅτι ψευδῇ πάντα τὰ παρ᾽ ἡμῖν. Καὶ πίστεώς τινες ἐχτρέπονται, οἱ λογισμοῖς τὸ πᾶν ζητοῦντες \" ναυάγιον γὰρ ἐργάζεται ὁ λογισμὸς, καὶ ὥσπερ πλοῖον ἀσφαλές ἐστιν ἡ πίστις. ","t":"“This charge I entrust to you, Timothy, my child, [in accordance with the] prophecies [previously made about you], that by them you may wage the good warfare, holding faith and a good conscience, which some have rejected and [made shipwreck] concerning the faith.”\n\nThe dignity of teaching and of the priesthood is great and wonderful, and truly needs God’s vote to bring the worthy man forward. So it was of old, and so it happens now, when we make our elections free from human passion, when we look to nothing worldly, neither to friendship nor to enmity. Even if we do not share in so great a measure of the Spirit, a good intention is enough to draw God’s appointment. For neither did the apostles yet share in the Spirit when they chose Matthias; but committing the matter to prayer, they enrolled him in the number of the apostles, for they did not look to human friendship. So it ought to happen now among us too. But we have come to the extreme of carelessness, and give up even what is plain to see; and when we overlook what is clear, how will God reveal to us what is unclear? “If you have not been faithful in what is small,” he says, “who will entrust to you what is great and true?” In those days, since nothing human was done, priests were appointed even by prophecy. What does “by prophecy” mean? By the Holy Spirit. Prophecy is not only telling what is to come, but also what is present; for Saul too was shown by prophecy hiding among the baggage. For God [reveals such things] to the righteous: “Set apart for me Paul and Barnabas.” So too Timothy was chosen. Here he speaks of many prophecies, perhaps the one with which he took Timothy when he circumcised him, and the one when he ordained him, as he himself writes: “Do not neglect the gift that is in you.” Rousing him, then, and preparing him to be sober and watchful, he reminds him of the one who chose and ordained him; as if he said: God chose you, he himself entrusted this to you; you were not made by a human vote; do not insult or shame God’s vote.\n\nThen, since he had said “charge,” which was rather burdensome, what does he say? “This charge I entrust to you, Timothy, my child.” He charges him as a child, and a true child. Not with authority, nor as a master, nor with power, but as a father: “Timothy, my child,” he says. “To entrust” shows how carefully it must be kept, and that it is not ours: we did not acquire it; God granted it to us. And not this only, but also faith and a good conscience. What he gave, then, let us keep. If he had not come, neither faith itself would have been found, nor the pure life which we receive from his instruction. As if he said: It is not I who charge you, but the one who chose you; for this is the meaning of “in accordance with the prophecies previously made about you.” Listen to them, obey them. And what do you charge, tell me? “That by them you may wage the good warfare.” They chose you; for the purpose for which they chose you, wage the good warfare. He said “good,” for there is also a bad warfare, of which he says: “For just as you presented your members as slaves to sin and impurity.” Those serve under a tyrant, you under a king.\n\nWhy does he call the thing a warfare? To show that a fierce war has been raised against all, but especially against the teacher; that we need strong weapons, sobriety, watchfulness, unceasing vigilance; that we ought to be prepared for blood and battles, to stand in battle order and have nothing slack about us. “That by them you may wage,” he says. Just as in armies not all serve in one capacity but in different ranks, so too in the church: one in the rank of teacher, another of disciple, another of layman; and you in this one. Then, so that no one may think this enough, what does he say? “Holding faith and a good conscience.” For the teacher must first be his own teacher. Just as a general, unless he is first an excellent soldier, will never be a general, so too the one who teaches. This he says elsewhere too: “lest after preaching to others I myself should be disqualified.” “Holding,” he says, “faith and a good conscience,” so that in this way you may lead the others. Hearing these things, let us not disdain the exhortations of those greater than we, even if we are teachers. For if Timothy, whom none of us equals, receives charges and is taught, and that while in the rank of teacher, much more we.\n\n“Which some,” he says, “have rejected and made shipwreck concerning the faith.” Naturally. For when a life is hopelessly lost, a doctrine of the same kind is born; and one can see many who from this cause have fallen into an abyss of evils and turned aside to paganism. For so that they may not be tormented by fear of what is to come, they strive to persuade their souls that all our teachings are false. And some turn aside from the faith who seek everything by reasonings; for reasoning causes shipwreck, while faith is like a safe ship.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 5.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/5-1)."},"chrysostom-hom-1-timotheum/5.2":{"o":"Τοὺς ἐκτραπέντας τοίνυν ἐχεῖθεν ἀνάγχη ναυαγεῖν, καὶ δείκνυσι τοῦτο ἀπὸ τοῦ ὑποδείγματος. Ὧν ἐστιν Ὑμέναιος, φησὶ, καὶ ᾿Αλέξανδρος.Καὶ ἀπὸ τούτῶν ἡμᾶς σωφρονίζει. Ὁρᾶτε πῶς ἐξ ἐχείνων τῶν χρόνων ἦσαν οἱ παραδιδάσχκοντες, οἱ πολυπρχγμονοῦντες, οἱ τῆς πίστεως ἀπεχόμενοι, οἱ ζητοῦντες λογισμοῖς οἰκείοις; Ὁ ναυαγῶν γυμνὸς καὶ πάντων ἐστὶν ἔρημος \" οὕτω καὶ ὁ τῆς πίστεως ἐχπεσὼν οὐδὲν ἔχει λοιπὸν, οὐχ ὅπου στῇ, οὐχ ὅπου χατάσχῃ᾽\" οὐ βίον ἔχει, δι᾽ οὗ χερδαίνῃ τι ἐκεῖθεν “ τῆς γὰρ χεφαλῆς διεφθαρμένης, τί τοῦ λοιποῦ σώματος ὄφελος; Εἰ γὰρ ἧ πίστις βίου χωρὶς οὐδέν ἐστι, πολλῷ μᾶλλον τοὐύναν- «τίον. Εἰ τῶν αὑτοῦ καταφρονεῖ ὁ θεὸς δι᾿ ἡμᾶς, πολλῷ μᾶλλον ἡμᾶς τῶν ἡμετέρων δι᾽ αὐτὸν χρὴ καταφρονεῖν. Οὕτω γάρ ἔστιν, ὅταν τις ἐχπέσῃ τῆς πίστεως \" οὐδαμοῦ ἴσταται, ἀλλὰ ἄλλην ἄλλως νήχεται, ἕως ἂν χαταποντισθῇ πάλιν. Οὗς παρέδωχα, φησὶ, τῷ Σαταγᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν. Ὁρᾷς ὅτι βλασφημία ἐστὶ τὸ λογισμοῖς ζητεῖν τὰ θεῖα; Εἰχότως\" τί γὰρ ἂν ἔχοι χοινὸν λογισμὸς ἀνθρώπινος πρὸς ἐχεῖνα: Πῶς δὲ ὁ Σατανᾶς αὐτοὺς παιδεύει μὴ βλασφημεῖν; εἰ γὰρ τοὺς ἄλλους παιδεύει μὴ βλασφημεῖν, πολλῷ μᾶλλον ἑαυτὸν ἐχρῆν “ εἰ δὲ ἑαυτὸν μέχρι τοῦ νῦν οὐ δύναται παιδεῦσαι, οὐδὲ τοὺς ἄλλους. Οὐχ εἶπεν, Ἵνα παιδεύσῃ αὐτοὺς μὴ βλασφημεῖν, ἀλλ᾽, Ἵνα παιδευθῶσι μὴ βλασφημεῖν. Οὐχ ἐχεῖνος «οὐτοἑργάζεταει, ἀλλὰ τοῦτο ἐχδαίνεί \" ὥσπερ οὖν καὶ ἀλλαχοῦ φησιν ἐπὶ τοῦ πεπορνευχότος \" Παράδοτε τὸν τοιοῦτον τῷ Σαταγᾷ εἰς ὄλεθρον τῆς σαρχός\" οὐχ ἵνα σώσῃ τὸ σῶμα, ἀλλ᾽ ἵνα σωθῇ τὸ πνεῦμα ᾿\" τοῦτο δὲ ἀπρόσωπόν ἐστι. Πῶς οὖν τοῦτο γίνεται; Ὥσπερ οὖν οἱ δήμιοι μυρίων γέμοντες καχῶν τοὺς ἄλλους σωφρονίζουσιν, οὕτω καὶ ἐνταῦθα ἐπὶ τοῦ πονηροῦ δαίμονος. Καὶ διὰ τί μὴ σὺ αὐτοὺς ἐχόλασας, ὥσπερ ἐκεῖνον τὸν Βαριησοῦν, ὥσπερ Κηφᾶς ᾿Ανανίαν, ἀλλὰ τῷ Σατανᾷ παρέδωχας; Οὐχ ἵνα χολασθῶσιν, ἀλλ᾽ ἵνα παιδευθῶσι. Καίτοι καὶ οὗτος ἔχει ἰσχὺν, ὡς ὅταν λέγῃ\" Τί θέλετε, ἐν ῥάδδῳ ἔλθω πρὸς ὑμᾶς; καὶ πάλιν\". Οὐχ ἵνα ἡμεῖς δόκιμοι ὧμεν, ἀλλ᾽ ἵνα ὑμεῖς τὸ καλὸν ποιῆτε \" καὶ πάλιν, Οὐκ εἰς καθαίρεσιν, ἀλλ. εἰς οἰκοδομήν. Τί οὖν τὸν Σατανᾶν καλεῖ πρὸς τὴν τιμωρίαν; Ἵνα μετὰ τῆς σφοδρότητος καὶ τῆς χολάσεως καὶ ἢ ὕδρις ἧ μείζων\" μᾶλλον δὲ τοὺς μὲν ἀπίστους αὐτοὶ ἑπαίδευον, τοὺς δὲ ἐχτραπέντας τῷ Σατανᾷ παρεδίδουν. ΤΊ δήποτε δὲ Πέτρος τὸν ᾿Ανανίαν; καὶ γὰρ ὁ ᾿Ανανίας ἄπιστος ἦν ἔτι πειράζων. Ἵνα μάθωσι τοίνυν οἱ ἄπιστοι, ὅτι οὐ δύνανται λαθεῖν, διὰ τοῦτο δι᾽ ἑαυτῶν αὐτοὺς ἐτιμωροῦντο \" “ποὺς δὲ τοῦτο μαθόντας λοιπὸν, εἶτα ἐχτραπέντας, τῷ Σατανᾷ παρεδίδουν, δεικνύντες ὅτι οὐχ οἰχείᾳ δυνάμει, ᾿ἀλλὰ τῇ αὐτῶν φυλαχῇ συνείχοντο, καὶ παρεδίδοντο ὅσοι εἰς ἀπόνοιαν ἤρθησαν. Καθάπερ οὖν ἐπὶ τῶν βασιλέων, τοὺς μὲν πολεμίους καὶ οἰχείαις σφάττουσι χερσὶ, τοὺς δὲ ὑφ᾽ ἑαυτοὺς τοῖς δημίοις παραδιδόασιν, οὕτω καὶ ἐνταῦθα. Δείχνυται δὲ ἀπὸ τούτου, ὅτι διὰ τὴν τῶν ἀποστόλων φυλαχὴν τοῦτο ἐγίνετο \" ἄλλως δὲ οὐδὲ μικρὸν ἣν τὸ δύνασθαι ἐπιτάττειν τῷ διαθόλῳ \" τοῦτο γὰρ δειχνύντος ἦν, ὅτι δουλεύει καὶ εἴχει καὶ ἄχων τοῖς ἀποστόλοις ὁ διάδολος. Ὥστε οὐχ ἔλαττον εἰς χάριν τοῦτο ἦν. Πῶς δὲ παρέδωχεν, ἄχουσον. Συνἀχθέντων ὑμῶν, φησὶ, καὶ τοῦ ἐμοῦ Πνεύματος σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, παράδοτε τὸν τοιοῦτον τῷ Σατανᾷ. Ἐξ:δάλλετο οὖν εὐθέως τοῦ χοινοῦ συνεδρίου, ἀπεσχίζετο τῆς ἀγέλης, ἐγίνετο ἔρημος καὶ γυμνὸς, παρεδίδοτοτῷ λύχῳ. Ὥσπεο γὰρ ἡ νεφέλη τὸ στρατόπεδον τῶν 'Εδραίων, οὕτω τὴν Ἐχχλησίαν τὸ Πνεῦμα ἐγνώριζεν. Εἴ τις τοίνυν ἐχτὸς ἐγίνετο, χατεκαίετο\" ἐγίνετο δὲ ἐχτὸς τῇ κρίσει τῶν ἀποστόλων. Οὕτω καὶ ὁ Κύριος παρἔδωχε τὸν Ἰούδαν τῷ Σατανᾷ\" εὐθέως γὰρ μετὰ τὸ ψω- Μίον εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. \"Ἔστι δὲ καὶ τοῦτο εἰπεῖν, ὅτι οὃς μὲν διορθώσασθαι ἑἐδούλοντο, οὐχ ἐχόἥ εἰ μὴ τοῦτο, ὅτι φοδερώτεροι μᾶλλον ἧσαν ἑτέροις ἐχδιδόντες αὐτούς. Οὕτω καὶ ὁ Ἰὼδ παρεδόϑη τῷ Σαπανὰ\" ἀλλ᾽ ἐχεῖνος οὐχ ὑπὲρ ἁμαρτημάτων, ἀλλ᾽ ὑπὲρ πλείονος εὐδοχιμήσεως. Υ', Πολλὰ τοιαῦτα γίνεται καὶ νῦν. Ἐπειδὴ γὰρ οἱ ἱερεῖς οὐ πάντας ἴσασι τοὺς ἀμαρτωλοὺς καὶ ἀναξίως τῶν μυστηρίων μετέχοντας, ὁ Θεὸς πολλάκις τοῦτο ποιεῖ, καὶ παραδίδωσιν αὐτοὺς τῷ Σατανᾷ. Ὅταν γὰρ νόσοι, ὅταν ἐπιδουλαὶ, ὅταν πένθη καὶ συμφοραὶ συμδαίνωσιν, ὅταν ἄλλα τινὰ τοιαῦτα, διὰ τοῦτο γίνεται. Καὶ τοῦτο ὁ Παῦλος δηλοῖ, οὕτω λέγων\" Διὰ τοῦτο. ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄῤῥωστοι, καὶ κοιμῶγται ἱκανοί. Καὶ πῶς, φησὶν, ὅταν ἅπαξ δι᾽ ἐνιαυτοῦ προσερχώμεθα; Τοῦτο γὰρ τὸ δεινὸν, ὅτι οὐ χαθαρότητι διανοίας, ἀλλὰ διαστήματι χρόνου τὴν ἀξίαν διορίζεις τῆς προσόδου, καὶ τοῦτο εὐλάδειαν εἶναι νομίζεις, τὸ μὴ πολλάκις προσελθεῖν, οὐχ εἰδὼς ὅτι τὸ ἀναξίως προσελθεῖν, χἂν ἅπαξ γένηται, ἐχηλίδωσε\" «τὸ δὲ ἀξίως. χἂν πολλάχις, ἔσωσεν. Οὐχ ἔστι τόλμα τὸ πολλάχις προπτ!έναι, ἀλλὰ τὸ ἀναξίως, χἂν ἅπαξ τις τοῦ παντὸς,. χρόνου προσέλθῃ. Ἡμεῖς δὲ οὕτως ἀνοήτως διαχείμεθα καὶ ἀθλίως, ὅτι μυρία διαπαντὸς ἐργαζόμενοι τοῦ ἐνιαυτοῦ χαχὰ, τοῦ μὲν ἀποδύσασθαι ἐχεῖνα οὐδεμίαν ποιούμεθα φροντίδα, νομίζομεν δὲ ἀρκεῖν τὸ μὴ συνεχῶς χατατολμᾷν καὶ ἐπιπηδᾷν ὑδριστιχῶς τῷ σώματι τοῦ Χριστοῦ, οὐκ ἐννοοῦντες ὅτι καὶ οἱ νὸν Χριστὸν σταυρώσαντες ἅπαξ ἐσταύρωσαν. ἾΑρ᾽ οὖν, ἐπειδὴ ἅπαξ, ἔλαττον τὸ ἁμάρτημα; Καὶ ὁ Ἰούδας δὲ ἅπαξ προέδωχε \" τί οὖν; τοῦτο αὐτὸν ἐξείλετο; Διὰ τί γὰρ χρόνῳ τὸ πρᾶγμα μετερχόμεθα; χρόνος προσόδου ἔστω ἡμῖν τὸ καθαρὸν συνειδός. Οὐδὲν πλέον ἔχει τὸ ἐν τῷ Πάσχα μυστήριον τοῦ νῦν τελουμένου \" ἕν ἐστι καὶ τὸ αὐτὸ, ἡ αὐτὴ τοῦ Πνεύματος χάρις ἀεὶ Πάσχα ἐστίν. Ἴστε οἱ μύσται τὸ εἰρημένον. Καὶ ἐν Παρασχευῇ, καὶ ἐν Σαδδάτῳ, καὶ ἐν Κυριαχῇ, καὶ ἐν ἡμέρᾳ μαρτύρων ἡ αὐτὴ θυσία ἐπιτελεῖται. 'οσάχις γὰρ ἂν ἐσθίητε τὸν ἄρτον, φησὶ, τοῦτον, ἣ τὸ ποτήριον τοῦτο πίγητε, τὸν’ θάνατον τοῦ Κυρίου καταγγέλιλετε. Οὐχ ὅρῳ καιροῦ περιέγραψε τὴν θυσίαν. Πῶς οὖν τότε, φησὶ, Πάσχα λέγεται; Ὅτι τότε ἔπαθεν ὁ Χριστὸς ὑπὲρ ἡμῶν. Μηδεὶς τοίνυν ἑτέρως ἐχείνῳ προσίτω, καὶ τούτῳ ἄλλως \" μία δύναμίς ἐστι, μία ἀξία, μία χάρις, ἕν σῶμα καὶ τὸ αὐτὸ, οὐχ ἐχεῖνο τούτου ἁγιώτερον, οὐδὲ τοῦτο ἐχείνου ἔλαττον. Καὶ τοῦτο καὶ ὑμεῖς ἴστε, οὐδὲν χαινότερον ὁρῶντες, πλὴν τῶν χοσμιχῶν τούτων παραπετασμάτων καὶ τοῦ λαμπροῦ πλήθους. \"Ἔχουσι δέ τι πλέον αἱ ἡμέραι ἐχεῖναι τοῦτο, ὅτι ἀπ᾽ αὐτῶν ἀρχὴν ἔλαθεν ἣ σωτήριος ἡμῶν ἡμέρα, ὅτι ἐν αὐτῇ ἐτύθη ὁ Χριστὸς, λοιπὸν δὲ χατὰ πὰ μυστήρια οὐδεμίαν προτέρησιν ἔχουσι. Καὶ τροφῇ νεῖς τὸ στόμα \" τροφῇ δὲ μέλλων προσιέναι πνευμᾶτἰκῇ, οὐ νίπτεις τὴν ψυχὴν, ἀλλὰ γέμων ἀκαθαρσίας προσέρχῃ; Καὶ τί, φησίν; οὐχ ἀρκοῦσιν αἱ τῶν τεσσαράκοντα ἡμερῶν νηστεῖαι τὸν πολὺν φορυτὸν χαθᾶραι τῶν ἁμαρτημάτων; Καὶ τί τὸ ὄφελος, εἰπέ μοι; ἄν τις μύρον ἀποθέσθαι θέλων καθάρῃ τὸν τόπον, εἶτα πάλιν μιχρὸν μετὰ τὸ ἐμβαλεῖν καὶ χόπρον ἐπιδάλῃ, οὐκ ἀπέπτη ἡ εὐωδία; Τοῦτο γίνεται καὶ ἡμῖν' ἐγενόμεθα ἄξιοι προσερχόμενοι χατὰ δύναμιν τὴν ἡμετέραν \" εἶτα πάλιν μολύνομεν ἑαντούς. Τί οὖν τὸ χέρδος; Τοῦτο καὶ περὶ τῶν δυναμένων ἐν ταὶς τεσσαράχοντα ἡμέραις ἀπονίπτετθαΐ φαμεν. Μὴ δὴ ἀμελῶμεν τῆς ἡμετέρας σωτηρίας, παρακαλῶ, ἵνα μὴ γένηται χενὸς ὁ κόπος ἡμῶν. Ανθρωπος γὰρ, φησὶν, ἀποστρέφων ἀπὸ ἁμαρτίας αὐτοῦ, καὶ πάλιν πορενόμενος, καὶ τὰ αὐτὰ ποιῶν, Ὥσπερ κύων ἐστὶν εἰς τὸν ἴδιον ἔμετον ἐπιστρέφων. Ἄν οὕτω ποιῶμεν, καὶ οὕτω προσέχωμεν, δυνησόμεθα τῶν βραδείων ἀξιωθῆναι ἐχείνων \" ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶ\" νας τῶν αἰώνων. ᾿Αμήν.","t":"Those who have turned aside from it, then, must suffer shipwreck; and he shows this by an example: “Among whom are Hymenaeus and Alexander.” By these too he brings us to our senses. See how even from those times there were people teaching wrongly, busybodies, people keeping away from the faith, seeking by their own reasonings. One who is shipwrecked is naked and stripped of everything; so too one who has fallen from the faith has nothing left, no place to stand, no harbor to put into. He has no life by which he may gain anything from it; for when the head is corrupted, what use is the rest of the body? If faith without a good life is nothing, much more the reverse. If God disregards what is his own for our sake, much more must we disregard what is ours for his. For so it is when someone falls from the faith: he stands nowhere, but swims this way and that, until he is drowned once more.\n\n“Whom I have handed over to Satan,” he says, “that they may be taught not to blaspheme.” Do you see that it is blasphemy to search out divine things by reasonings? Naturally; for what could human reasoning have in common with them? But how does Satan teach them not to blaspheme? If he teaches others not to blaspheme, much more ought he to have taught himself; and if he cannot teach himself even now, neither can he teach others. He did not say, “that he may teach them not to blaspheme,” but “that they may be taught not to blaspheme.” Not that Satan does this, but this is the result; just as he says elsewhere of the man who had committed sexual immorality: “Hand such a one over to Satan for the destruction of the flesh,” not that Satan may save the body, but “that the spirit may be saved”; this is said without naming who does it. How then does it happen? Just as executioners, who are full of countless evils themselves, bring others to their senses, so too here with the evil demon.\n\nAnd why did you not punish them yourself, as you did Bar-Jesus, as Cephas did Ananias, but handed them over to Satan? Not that they might be punished, but that they might be taught. And yet Paul too has power, as when he says, “What do you wish? Shall I come to you with a rod?” and again, “not that we may appear approved, but that you may do what is right,” and again, “not for tearing down, but for building up.” Why then does he call Satan in to inflict the punishment? So that, together with the severity of the punishment, the disgrace may also be greater. Or rather, unbelievers the apostles disciplined themselves, but those who had turned aside they handed over to Satan. Why then did Peter punish Ananias? Because Ananias was still an unbeliever when he put the Spirit to the test. So that unbelievers might learn that they cannot escape notice, the apostles punished them themselves; but those who had learned this and then turned aside they handed over to Satan, showing that it was not by their own power but by the apostles’ guard that they were held together, and that all who were lifted up into folly were handed over. Just as kings slay their enemies with their own hands but hand over their own subjects to executioners, so too here. This shows that it was the apostles’ protection that kept them; and besides, it was no small thing to be able to give orders to the devil, for it showed that the devil serves and yields to the apostles even against his will. So this was no less a matter of grace.\n\nHear how he handed him over: “When you are assembled,” he says, “and my spirit, with the power of our Lord Jesus Christ, hand such a one over to Satan.” At once he was cast out of the common assembly, cut off from the flock, left desolate and naked, handed over to the wolf. For just as the cloud marked out the camp of the Hebrews, so the Spirit marked out the church. If anyone came to be outside, he was burned up; and he came to be outside by the judgment of the apostles. So too the Lord handed Judas over to Satan; for immediately after the morsel Satan entered into him. One may also say this: those whom they wished to correct … since they were more fearsome when they handed them over to others. So too Job was handed over to Satan; but not for sins, rather for greater renown.\n\nMany such things happen now too. For since the priests do not know all the sinners and those who partake of the mysteries unworthily, God often does this himself and hands them over to Satan. When diseases, plots, bereavements, and misfortunes befall, or other such things, it is for this reason. Paul shows this, saying: “That is why many among you are weak and ill, and a number have fallen asleep.” And how, someone says, when we approach only once a year? This is the terrible thing: that you measure the worthiness of approaching not by purity of mind but by the length of the interval, and think it reverence not to approach often, not knowing that to approach unworthily, even if it happens once, defiles, while to approach worthily, even often, saves. It is not boldness to approach often, but to approach unworthily, even if one approaches only once in one’s whole life. But we are so foolishly and wretchedly disposed that, doing countless evils all year long, we take no care to strip them off, but think it enough not to dare continually and leap insolently upon the body of Christ, not considering that those who crucified Christ crucified him once. Is the sin then less because it was once? Judas too betrayed once; what then? Did that rescue him? Why do we measure the thing by time? Let our time for approaching be a pure conscience.\n\nThe mystery at Pascha has nothing more than the one celebrated now: it is one and the same, the same grace of the Spirit; it is always Pascha. You who are initiated know what is meant. On Friday, on the Sabbath, on the Lord’s day, on a day of the martyrs, the same sacrifice is offered. “For as often as you eat this bread,” he says, “or drink this cup, you proclaim the Lord’s death.” He did not limit the sacrifice by any boundary of time. Why then, someone asks, is it called Pascha at that time? Because then Christ suffered for us. Let no one, then, approach that one in one way and this one in another: there is one power, one dignity, one grace, one and the same body; that one is not holier than this, nor this less than that. You know this yourselves, seeing nothing new then except these worldly hangings and the brilliant crowd. Those days have this much more: that our day of salvation took its beginning from them, since on it Christ was sacrificed; but as regards the mysteries they have no precedence. Before food you wash your mouth; but when you are about to approach spiritual food, do you not wash your soul, but come full of uncleanness? And what, someone says, are not the fasts of the forty days enough to clean away the great heap of sins? And what is the use, tell me? If someone who wishes to store ointment cleans the place, and then, a little after putting it in, throws dung on it again, has not the fragrance flown away? This happens with us too: we became worthy, approaching as well as we could; then we defile ourselves again. What then is the gain? This we say even of those who are able to wash themselves clean in the forty days. Let us not neglect our salvation, I beg you, so that our labor may not be in vain. For a man, it says, who turns from his sin and goes again and does the same things “is like a dog returning to its own vomit.” If we act so and take heed so, we shall be able to be counted worthy of those prizes; may we all obtain them, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 5.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/5-2)."},"chrysostom-hom-1-timotheum/6.1":{"o":"Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχὰς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων, ὑπὲρ βασιλέων καὶ πάντων των ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον τητι. Τοῦτο γὰρ καιἰὸν καὶ ἀποδεχτὸν ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ, ὃς πάντας ἀγνθρώπους θέλει σωθῆναι, καὶ εἷς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Ὥσπερ κοινός τίς ἐστι πατὴρ τῆς οἰχουμένης ἁπάσης ὁ ἱερεύς. Πάντων τοίνυν ἄξιον αὑτὸν χύδεσθαι, καθάπερ καὶ ὁ θεὸς, ᾧ ἱερᾶται - διὰ τοῦτό φηοι, Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς. Δύο γὰρ ἐντεῦθεν γίνεται τὰ ἀγαθὰ, τό τε ἔχθος ὃ πρὸς τοὺς ἔξω ἔχομεν γαταλύεται\" οὐδεὶς γὰρ πρὸς τοῦτον ἀπεχθῶς ἔχειν δυνήσεται, ὑπὲρ οὗ δεήσεις ποιεῖτα!\" αὑτοί τε ἐχεῖνοι βελτίους γίνονται τῷ τε εὐχὰς ὑπὲρ αὑτῶν γίνεσθαι, τῷ τε μὴ ἐχθηριοῦσθαι πρὸς ἡμᾶς. Οὐδὲν γὰρ οὕτω πρὸς διδασχαλίαν ἐπαγωγὸν, ὡς τὸ φιλεῖν καὶ φιλεῖσθαι, Ἐννόησον δὲ ὅσον ἦν ἀχούειν τοὺς ἐπιδουλεύοντας, τοὺς μαστίζοντας, τοὺς ἐλαύνοντας, τοὺς ἀποχϑυνύντας, ὅτι οἱ τὰ τοιαῦτα πάσχοντες ὑπὲρ τῶν τὰ τοιαῦτα δρώντων προσευχὰς πρὸς τὸν Θεὸν ποιοῦνται ἐχτενεῖς. Ὁρᾷ: πῶς ἀνώτερον εἶναι βούλεται τὸν Χριστιανὸν πάντων; Καθάπερ γὰρ ἐπὶ τῶν παίδων τῶν νηπίων, χἂν βασταζόμενον τὸ παιδίον τύπτῃ τοῦ πατρὸς τὴν ὄψιν, οὐδὲν ὑποτέμνεται τῆς γίας\" οὕτω χἂν τυπτώμεθα παρὰ τῶν ἕξωθεν, οὐδὲν ὀφείλομεν ἐλαττοῦν τῆς εὐνοίας τῆς πρὸς αὐτούς. Τί δὲ ἔττι τὸ, Πρῶτον πάντων; Τουτέστιν, ἐν τῇ λατρείᾳ τῇ χαθημερινῇ. Καὶ τοῦτο ἴσασιν οἱ μύσται πῶς χαθ᾽ ἑχάστην ἡμέραν γίνεται, καὶ ἐν ἑσπέρᾷ καὶ ἐν πρωῖᾳ \" πῶς ὑπὲρ παντὸς τοῦ χόσμου, καὶ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων ποιούμεθα τὴν δέησιν. ᾿Δλλ᾽ ἴσως ἐρεῖ τις, ὅτι οὐχ ὑπὲρ πάντων εἶπεν, ἀλλ᾽ ὑπὲρ τῶν πιστῶν. Τί οὖν, ὅταν λέγῃ, “Ὑπὲρ βασιζέωμ; οὐ γὰρ δὴ τότε θεοσεδεῖς ἦσαν βασιλεῖς, ἀλλὰ μέχρι πολλοῦ προῆλθον, ἀσεδεῖς ἀσεδεῖς διαδεχόμενοι. Εἶτα, ἵνα μὴ χολαχεία τὸ πρᾶγμα ἧ, προλαδὼν εἶπεν 'Ὑπὲρ πιγτων, καὶ τότε, Ὑπὲρ βασιλέων. Ἐὶ γὰρ εἶπεν, “Ὑπὲρ βασιλέων μόνων, ἴσως ἄν τις τοῦτο ὑπέγαδεν. Εἶτα ἕπει-» δὴ εἰκὸς ἣν τὴν τοῦ Χριστιανοῦ ψυχὴν ναρχᾷν ταῦτα ἀχούουσαν, καὶ μὴ προσίεσθαι τὴν παραίνεσιν, εἴ γε ὑπὲρ τοῦ \"Ἕλληνος ἐν τῷ τῶν μυστηρίων δεῖ χαιρῷ δεήσεις προσφέρειν, ὅρα τί φησι, καὶ πῶς τίθησι τὸ χέρδος, ἵνα χἂν οὕτω δέξῃ τὴν παραίνεσιν. Ἵνα ἤρεμον, φησὶ, καὶ ἡσύχιον βίον διάγωμεν. Τουτἐστιν, ἡ ἐχείνων σωτηρία ἡμῶν ἀμεριμνία ὑπάρχει\" ὥσπερ καὶ ἐν τῇ πρὸς Ῥωμαίους Ἑπιστολῇ, προτρέπων αὐτοὺς πείθεσθαι τοῖς ἄρχουσι, φησίν “ Εἰ μὴ διὰ τὴν ἀνάγχην, ἀλλὰ διὰ τὴν συνείδησιν. Ὁ γὰρ Θεὸς εἰς τὸ χοινῇ χρήσιμον τὰς ἀρχὰς διἐτάξατο. Πῶς οὖν οὐχ ἄτοπον αὐτοὺς μὲν ὑπὲρ τού-που στρατεύεσθαι, καὶ τὰ ὅπλα τίθεσθαι, ἵν᾽ ἡμεῖς ἐν ἀδείᾳ ὦμεν ἡμᾶς δὲ μηδὲ ὑπὲρ τῶν χινδυνευόντῶν καὶ στρατευομένων ποιεῖσθαι δεήσεις; ὥστε οὐ χολαχεία ἐστὶ τὸ πρᾶγμα, ἀλλὰ κατὰ τὸν τοῦ δικαίου γίνεται λόγον. Εἰ γὰρ μὴ ἐσώζοντο, μηδὲ εὐδοκίμουν ἐν τοῖς πολέμοις, ἀνάγχη καὶ τὰ ἡμέτερα ἐν ταρα-χαῖς εἶναι καὶ θορύδοις\" ἣ γὰρ καὶ αὐτοὺς ἡμᾶς στρατεύεσθαι ἔδει, καταχοπέντων ἐχείνων, ἣ φεύγειν πανταχοῦ καὶ πλανᾶσθαι. Καθάπερ γὰρ πρόθδολοί τινὲς εἰσι, φησὶ, προδεδλημένοι, καὶ τοὺς ἔνδον ἐν εἰρήνῃ φυλάττοντες. Δεήσεις, φησὶ, προσευχὰς, ἐντεύξεις, εὐχαριστίας. Δεῖ γὰρ εὐχαριστεῖν τῷ Θεῷ καὶ ὑπὲρ τῶν εἰς ἄλλους γενομένων ἀγαθῶν, οἷον ὅτι τὸν ἥλιον ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, ὅτι βρέχει ἐπὶ δικαίους καὶ ἀδίχους. Ὃρᾷς ὅτι οὐ μόνον διὰ τῆς εὐχῆς, ἀλλὰ καὶ διὰ τῆς εὐχαριστίας ἑνοῖ καὶ συγχολλᾷ ἡμᾶς; Ὁ γὰρ ἀναγχαζόμενος εὐχαριστεῖν τῷ Θεῷ ὑπὲρ τῶν τοῦ πέλας ἀγαθῶν, ἀναγχάζεται καὶ φιλεῖν αὐτὸν καὶ οἰχείως πρὸς αὐτὸν διαχεῖσθαι, Εἰ δὲ ὑπὲρ τῶν τοῦ πέλας εὐχαριστεῖν δεῖ, πολλῷ μᾶλλον ὑπὲρ τῶν εἰς ἡμᾶς καὶ τῶν λάθρα γινομένων, καὶ ἐχόντων καὶ ἀκόντων, καὶ ὑπὲρ τῶν δοχούντων εἶναι λυπηρῶν \" καὶ γὰρ πρὸς τὸ ἀγαθὸν ὁ Θεὸς ἡμῖν ἅπαντα οἰχονομεῖ.","t":"“First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life …. This is good and acceptable before God our Savior, who desires all people to be saved and to come to the knowledge of the truth.”\n\nThe priest is a kind of common father of the whole world. It is right, then, that he should care for all, as God does, whom he serves as priest. That is why he says, “First of all, then, I urge that supplications and prayers be made.” Two good things come of this. The hostility we have toward those outside is dissolved, for no one will be able to bear hostility toward a man who makes supplications for him; and they themselves become better, both because prayers are made for them and because they are not made savage toward us. Nothing so draws people to the teaching as loving and being loved. Think what it meant for those who plotted, scourged, banished, and killed to hear that those who suffered such things were making earnest prayers to God for those who did them. Do you see how he wants the Christian to be above everything? Just as with little children, even if the child, while being carried, strikes its father’s face, he cuts off nothing of his tenderness, so even if we are struck by those outside, we ought to lessen nothing of our goodwill toward them.\n\nWhat does “first of all” mean? That is, in the daily worship. The initiated know how this is done every day, evening and morning: how we make supplication for the whole world, and for kings and all who are in high positions. But perhaps someone will say that he did not mean “for all,” but for the faithful. What then, when he says “for kings”? The kings at that time were not godly; indeed for a long time they continued, ungodly succeeding ungodly. Then, so that the thing might not be flattery, he said first “for all,” and then “for kings.” Had he said “for kings” only, someone might perhaps have suspected flattery. Then, since it was likely that the Christian’s soul would be numbed on hearing this and would not accept the exhortation, if at the time of the mysteries it must offer supplications for the pagan, see what he says and how he sets out the gain, so that even so you may accept the exhortation: “that we may lead,” he says, “a peaceful and quiet life.” That is, their safety is our freedom from care; as in the letter to the Romans too, urging them to obey rulers, he says: “not only because of compulsion but also for the sake of conscience.” For God arranged the authorities for the common good. How then is it not absurd that they serve as soldiers and take up arms for this, so that we may live in security, while we do not even make supplications for those who are in danger and on campaign? So the thing is not flattery; it is done by the rule of justice. If they were not kept safe and did not succeed in their wars, our affairs too would necessarily be in turmoil and confusion; for either we ourselves would have to serve as soldiers, once they were cut down, or we would have to flee everywhere and wander. They are like a bulwark set before us, he says, keeping those within in peace.\n\n“Supplications,” he says, “prayers, intercessions, thanksgivings.” We must thank God even for the good things done to others, for example that he makes the sun rise on the evil and the good, and sends rain on the just and the unjust. Do you see that not only through prayer but also through thanksgiving he unites and binds us together? One who is required to thank God for his neighbor’s good things is required also to love him and to be well disposed toward him. And if we must give thanks for our neighbor’s good things, much more for those that come to us, the hidden ones too, those we receive willingly and unwillingly, and even for those that seem grievous; for God arranges everything for our good.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 6.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/6-1)."},"chrysostom-hom-1-timotheum/6.2":{"o":"Πᾶσα τοίνυν ἡμῖν εὐχὴ εὐχαριστίαν ἐχέτω. Εἰ δὲ καὶ ὑπερεύχεσθαι τῶν πέλας οὐχὶ πιστῶν μόνον, ἀλλὰ καὶ ἀπίστων προσταττόμεθα, ἐννόησον ὅσον ἐστὶ χαχὸν χατεύχεσθαι τῶν ἀδελφῶν. Τί λέγεις; ἐχεῖνός σε ὑπὲρ ἐχθρῶν ἐχέλευσεν εὔχεσθαι, σὺ δὲ τοῦ ἀδελφοῦ χατεύχῃ; Οὐχ ἐχείνου χατεύχῃ, ἀλλὰ σαυτοῦ\" τὸν γὰρ Θεὸν παροξύνεις, ἐχεῖνα τὰ ἀνόσια φθεγγόμενος ῥήματα\" οὕτω δεῖξον αὐτῷ, οὕτω ποίησον αὐτῷ, βάλε αὐτὸν, ἀνταπόδος αὐτῷ. Πόῤῥω ταῦτα τῶν τοῦ Χριστοῦ μαθητῶν, τῶν ἐπιειχῶν καὶ προσηνῶν. Τοῦ ᾿στόματος τοῦ ἠξιωμένου τοιαύτης μυσταγωγίας μηδὲν πιχρὸν ἐχδαλλέτω, μηδὲν ἀηδὲς, ἡ τῷ θείῳ σώματι προσομιλοῦσα γλῶσσα \" χαθαρὰν αὑτὴν φυλάττωμεν, μὴ ἀρὰς προσφέρωμεν δι' αὐτῆς. Εἰ γὰρ λοίδοροι οὐ χληρονομήσουσι βασιλείαν, πολλῷ μᾶλλον οἱ κατευχόμενοι \" ἀνάγχη γὰρ καὶ ὑδρίζειν τὸν χατευχόμενον\" ὕόρις δὲ καὶ εὐχὴ ἀλλήλων ἀπεσχοίνισται \" ἀρὰ καὶ εὐχὴ πολὺ ' τὸ μέσον ἔχει \" κατηγορία καὶ εὐχὴ πολὺ τὸ μέσον ἔχουσι. Προσεύχῃ «ὃν Θεὸν ἵλεων ποιῆσαι, καὶ ἑτέρου χατεύχῃ; Ἐὰν μὴ ἀφῇς, οὐκ ἀφεθήσεταί σο! \" καὶ αὐτὸς οὐ μόνον οὐχ ἀφίης, ἀλλὰ καὶ τὸν Θεὸν μὴ ἀφεῖναι παραχαλεῖς; Εἶδες ὑπερδολὴν καχίας; Εἰ τῷ μὴ ἀφιέντι οὐχ - ἀφίεται, τῷ καὶ τὸν Δεσπότην παραχαλοῦντι μὴ ἀφεῖναι, πῶς ἀφεθήσεται; Οὐχ ἐχεῖνον βλάπτεις, ἀλλὰ σαυτόν. Τί δήποτε; Εἰ γὰρ καὶ ἀχούεσθαι ἔμελλες ὑπὲρ τῶν σαντοῦ, διὰ ταῦτα οὐδέποτε εἰσακουσθήσῃ, ὅτι μιαρῷ στόματι τὰς εὐχὰς ποιεῖς \" μιαρὸν γὰρ ὄντως τὸ τοιοῦτον στόμα καὶ ἀχάθαρτον, πάσης δυσωδίας ἐμπεπ)λησμένον, πάσης ἀκαθαρσίας. Δέον σε ὑπὲρ τῶν σῶν τρέμειν ἁμαρτημάτων, καὶ τὸν ἀγῶνα πάντα ὑπὲρ τούτων ποιεῖσθαι, σὺ δὲ προσέρχῃ τὸν Θεὸν χινήσων χατὰ τοῦ ἀδελφοῦ; οὐ γὰρ δέδοιχας καὶ μεριμνᾷς τὰ σαυτοῦ; οὐχ ὁρᾷς τί διαπράττῃ; Μίμησαι χἂν τὰ παιδία τὰ εἰς διδασχαλεῖον φοιτῶντα, ἅπερ ἐπειδὰν τὴν ἑαυτῶν συμμορίαν ἔνδον ἴδῃ τῶν μαθημάτων ἀπαιτουμένην τὰς εὐθύνας, καὶ διὰ τὴν ῥᾳθυμίαν ἅπαντας τυπτομένους, καὶ χαθ᾽ ἕνα ἔχαστον ἐξεταζόμενον πιχρῶς καὶ χοπτόμενον ὑπὸ τῶν πλὴν γῶν, ἀποτέθνηχεν ὑπὸ τοῦ δέους - χἂν μυρία τις σθῇναι, τοῦ φόδου τὴν ψυχὴν χατέχοντος, οὐδὲ ἐντυχεῖν τῷ διδασχάλῳ, ἀλλ᾽ εἰς ἕν μόνον ὁρᾷ τὸ εἰσελθεῖν καὶ ἀπαλλαγῆναι πληγῶν χωρὶς, καὶ πρὸς ἐχεῖνον τὸν χαιρὸν σχοπεῖ\" χἂν ἐξέλθῃ, εἴτε πληγὰς λαδὼν εἴτε μὴ λαδὼν, οὐδὲ εἰς νοῦν ἐκεῖνα λοιπὸν βάλλεται ὑπὸ τῆς ἡδονῆς. Σὺ δὲ ἑστὼς καὶ μεριμνῶν ὑπὲρ τῶν ἀμαρτημάτων τῶν σῶν, οὐ φρίττεις τῶν ἑτέρων μνημονεύων; καὶ πῶς τὸν Θεὸν παραχαλεῖς; Δι᾽ ὧν γὰρ αὐτὸν χατ᾽ ἐχείνου ἀξιοῖς, διὰ τούτων καὶ τὰ σαυτοῦ πιχρότερα ἐργάζῃ, οὐχ ἀφιεὶς αὐτὸν συγγνώμὴν δοῦναι τοῖς σοῖς. Πῶς γὰρ, εἰ θέλεις με γίνεσθαι, φησὶν, ἐξεταστὴν ἀχριδῇ τῶν εἰς σὲ πεπλημ-. μελημένων, πῶς τῶν παρὰ σοῦ εἰς ἐμὲ γεγενημένων ἀξιοῖς γενέσθαι τὴν συγχώρησιν; Μάθωμέν ποτε εἶναι Χριστιανοί\" εἰ εὔχεσθαι οὐχ ἴσμεν, ὅπερ ἐστὶν εὔχολον καὶ σφόδρα ῥάδιον, τὲ τῶν ἄλλων εἰσό-μεθα; Μάθωμεν εὔχεσθαι ὡς Χριστιανοί \" Ἑλλήνων εἰσὶν ἐχεῖναι αἱ εὐκαὶ, Ἰουδαίων ἐχεῖναι αἱ δεήσεις \" «οὔ Χριστιανοῦ δὲ ἐναντίαι, ἄφεσιν. καὶ ἀμνηστίαν αἰτεῖν τῶν εἰς ἡμᾶς πεπλημμελημένων. Λοιδορού-μενοι, φησὶν, εὐ.λογοῦμεν,, διωκόμενοι ἀνεχόμεθα, βλασφημούμενοι παρακαλοῦμεν. Λχουε τοῦ Στεφάνου λέγοντος, Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. Οὐ μόνον οὐ χατηύχετο, ἀλλὰ καὶ ὑπερηύχετο᾽ σὺ δὲ οὐ μόνον οὐχ ὑπερηύξω, ἀλλὰ καὶ χατηύξω. Ὥτπερ οὖν θαυμάσιος ἐχεῖνος, οὕτω σὺ χάχιστος. Τίνα θαυμάζομεν, εἰπέ μοι; τοὺς ὑπὲρ ὧν ηὔξατο, ἣ τὸν ὑπερευχόμενον; Τοῦτον δηλονότι\" εἰ δὲ ἡμεῖς, πολλῷ μᾶλλον ὁ Θεός. Βούλει πλήττεσθαι τὸν ἐχθρόν; εὖξαι ὑπὲρ αὑτοῦ, ἀλλὰ μὴ τοιαύτῃ διανοίᾳ, μὴ ὡς πλήττων’ τοῦτο μὲν γὰρ γίνεται, σὺ δὲ μὴ τούτῳ ποίει τῷ σχοπῷ. Καίτοι ὁ μαχάριος ἐχεῖνος ἀδίχως πάντα ἔπασχε, καὶ ὑπερηύχετο\" ἡμεῖς δὲ πολλὰ καὶ δικαίως πάσχομεν παρὰ τῶν ἐχθρῶν. Εἰ δὲ ὁ ἀδίχως παθὼν οὐχ ἐτόλμησε μὴ ὑπερεύξασθαι, οἱ δίχαια πάσχοντες, καὶ μὴ μόνον οὐχ ὑπερευχόμενοι, ἀλλὰ καὶ χατευχόμενοι, τίνος οὐχ ἐσμὲν ἄξιοι τιμωρίας; Δοχεῖς μὲν ἐχείνῳ διδόναι τὴν πληγὴν, τὸ δὲ ἀληθὲς κατὰ σαυτοῦ τὸ ξίφος ὠθεῖς, οὐκ ἀφιεὶς τὸν δικαστὴν ἐν τοῖς σοῖς ἁμαρτήμᾶσι γενέσθαι ἥμερον, δι' ὧν αὐτὸν κατὰ ἑτέρων παροξύνεις͵ Ὧ γὰρ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν, φησὶ, καὶ ᾧ χρίματι κρίνετε, κριθήσεσθε. Γενώμεθα τοίνυν συγγνωμονιχοὶ, ἵνα τοιούτου τύχωμεν τοῦ Θεοῦ.","t":"Let every prayer of ours, then, contain thanksgiving. And if we are commanded to pray for our neighbors, not only believers but unbelievers too, consider how great an evil it is to pray against one’s brothers. What do you say? He commanded you to pray for enemies, and you pray against your brother? It is not against him that you pray, but against yourself; for you provoke God by uttering those unholy words: “Show him, do this to him, strike him, repay him.” These things are far from the disciples of Christ, who are gentle and meek. Let the mouth that has been counted worthy of such a mystery utter nothing bitter, nothing offensive; the tongue that has touched the divine body, let us keep it pure, let us not offer curses through it. If revilers will not inherit the kingdom, much less will those who pray against others; for one who prays against another must also insult him; and insult and prayer are separated from each other; curse and prayer are far apart; accusation and prayer are far apart. You pray to make God merciful, and you pray against another? “If you do not forgive, you will not be forgiven”; and you not only do not forgive, but even beg God not to forgive? Do you see the excess of wickedness? If one who does not forgive is not forgiven, how will one be forgiven who even begs the Master not to forgive? You do not harm him, but yourself. Why? Even if you were going to be heard about your own affairs, because of this you will never be heard, since you make your prayers with a foul mouth; such a mouth is truly foul and unclean, filled with every stench and every impurity. When you ought to tremble for your own sins and make them the whole of your struggle, do you come to move God against your brother? Are you not afraid, are you not anxious about your own affairs? Do you not see what you are doing?\n\nImitate at least the children who go to school. When a child sees its classmates inside being called to account for their lessons, all being beaten for their idleness, each one examined harshly in turn and cut by the blows, it is half dead with fear; even if a companion strikes it countless times, it cannot [be angry], with fear gripping its soul, nor even complain to the teacher, but looks to one thing only, to go in and get away without blows, and keeps its eye on that moment; and when it comes out, whether it has been beaten or not, for joy it gives no further thought to its companions’ blows. But you, standing there anxious about your own sins, do you not shudder to bring up those of others? And how can you entreat God? By the very words with which you ask him against that man, you make your own case more bitter, not letting him grant pardon for your sins. For how, he says, if you want me to be an exact examiner of the offenses against you, can you ask that pardon be granted for those you have committed against me?\n\nLet us learn at last to be Christians. If we do not know how to pray, which is easy and very simple, what of the rest shall we know? Let us learn to pray as Christians. Those prayers belong to pagans, those supplications to Jews; a Christian’s are the opposite: to ask forgiveness and forgetting of the offenses committed against us. “When reviled,” he says, “we bless; when persecuted, we endure; when slandered, we entreat.” Hear Stephen saying, “Lord, do not hold this sin against them.” He not only did not pray against them, but prayed for them; you not only did not pray for him, but prayed against him. As he is admirable, so you are most wicked. Whom do we admire, tell me: those for whom he prayed, or him who prayed for them? Him, clearly; and if we do, much more God. Do you want your enemy to be struck? Pray for him; but not with that intention, not so as to strike him. This does happen, but do not do it with that aim. And yet that blessed man suffered everything unjustly and prayed for them; while we often suffer at our enemies’ hands, and justly. If he who suffered unjustly did not dare to leave them without his prayer, we who suffer justly, and not only do not pray for them but even pray against them, what punishment do we not deserve? You seem to be dealing him the blow, but in truth you are thrusting the sword against yourself, not letting the judge be gentle toward your own sins, since by these words you provoke him against others. “For with the measure you use,” he says, “it will be measured back to you, and with the judgment you pronounce you will be judged.” Let us, then, be forgiving, so that we may find God so too.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 6.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/6-2)."},"chrysostom-hom-1-timotheum/6.3":{"o":"Ταῦτα οὐχ ἀκούειν ὑμᾶ,, μόνον βούλομαι, ἀλλὰ καὶ φνλάττειν. Νῦν δὲ μέχρι ῥημάτων ἡ μνήμη μόνον, τάχα δὲ οὐδὲ μέχρι τούτων\" ἀλλὰ διαλυθέντων ἡμῶν, ἂν ἐρωτήσῃ τις τῶν μὴ παραγεγονότων, τί διελέχθημεν, οἱ μὲν οὐδὲ ἐροῦσιν, οἱ δὲ εἰδότες ἐροῦσι τὴν ὑπόθεσιν, εἰς ἣν εἰρήχαμεν μόνον, ὅτε ὡμίλησεν εἰς τὸ μὴ δεῖν μνησιχαχεῖν, ἀλλὰ καὶ ὑπερεύχεσθαι, εἶτα ἀφέντες εἰπεῖν τὰ λεχθέντα πάντα (οὐ γὰρ οἷόν τε μεμνῆσθαι), οἱ δὲ μικρῶν μέμνηνται, ἀλλ᾽ ἐνίων, Διὸ παρακαλῶ, εἰ μηδὲν χερδαίνετε ἐχ τῶν λεγομένων, μηδὲ προσέχειν τῇ ἀχροάσει. Τί γὰρ τὸ ὄφελος; μεῖζον τὸ χρῖμα γένεται, χαλεπωτέρα ἡ τιμωρία, ὅτι μετὰ μυρίας παραινέσεις τοῖς αὐτοῖς ἐπιμένομεν. Διὰ τοῦτο εὐχὴν ἡμῖν ὥρισεν ὁ Θεὸς, ᾿ ἵνα μηδὲν βιωτιχὸν μηδὲ ἀνθρώπινον αἰτῶμεν. Ἴστε δὴ οἱ πιστοὶ τίνα δεῖξ εὔχεσθαι, πῶς πᾶσα χοινὴ ἐστιν ἡ εὐχή. ᾿Αλλ᾽ οὐχ εἴρηται, φησὶν, ὑπὲρ τῶν ἀπίστων εὔχεαθαι ἐχεῖ. Ἐπειδὴ μὴ ἔστε «ἧς εὐχῆς τὴν δύναμιν, μηδὲ τὸ βάθος καὶ τὸν θησαυρὸν αὐτῆς ἐπιγινώσχετε \" εἰ γάρ τις αὐτὴν ἀναπτύξειεν, εὑρήσει καὶ τοῦτο χείμενον ἐν αὐτῇ. Ὅταν γὰρ λέγῃ ὁ εὐχόμενος, Γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς. οὐδὲν ἄλλο ἢ τοῦτο αἰνίττεται, Πῶς; Ὅτι ἐν οὐρανῷ οὐδεὶς ἄπιστος, οὐδεὶς προσχρούων. Εἰ τοίνυν περὶ τῶν πιστῶν μόνων ἦν, οὐχ εἶχε λόγον τὸ λεγόμενον. Εἰ γὰρ οἱ πιστοὶ ἔμελλον τὸ θέλημα αὑτοῦ ποιεῖν, οἱ δὲ ἄπιστοι οὐχὶ, οὐχέτι ὡς ἐν οὐρανῷ τὸ θόλημα αὐτοῦ ἦν, ἀλλὰ τί : “Ὧσπερ ἐν οὐρανῷ, φησὶν, οὐδεὶς πονηρὸς, οὕτω μηδὲ ἐπὶ τῆς γῆς ἔστω ἀλλὰ πάντας, φησὶν, εἰς τὸν φόὅον ἕλχυσον τὸν σαυτοῦ, πάντας ἀγγέλους ποίησον τοὺς ἀνθρώπους, κἂν ἐχθροὶ ἡμῶν ὦσι, κἂν πολέμιοι. Οὐχ ὁρᾷς πόσα χαθ᾽ ἑχάστην ἡμέραν ὁ Θεὸς βλασφημεῖται; πόσα ὑδρίζεται καὶ παρὰ τῶν ἀπίστων, καὶ παρὰ τῶν πιστῶν; καὶ διὰ ῥημάτων, καὶ διὰ πραγμάτων; Τί οὖν; ἔσδεσε διὰ τοῦτο τὸν ἥλιον; ἐχοίμισε τὴν σελήνην : χατέῤῥαξε τὸν οὐρανόν; ἀνἐτάραξε τὴν γῆν; ἐξήρανε τὴν θάλασσαν; ἠφάνισε. πῶν ὑδάτων τὰς πηγάς; συνέχεε τὸν ἀέρα; Οὐδαμῶς, ἀλλὰ πᾶν τοὐναντίον \" ἀνατέλλει τὸν ἥλιον, βρέχει τὸν ὑετὸν, δίδωσι χαρποὺς, δίδωσι τροφὰς - ἐτησίους τοῖς βλασφήμοις, τοῖς ἀνοήτοις, τοῖς μιαροῖς, τοῖς διώχταις, οὐ μίαν ἡμέραν οὐδὲ δευτέραν οὐδὲ τρίτην, ἀλλὰ πάντα τὸν βίον. Τοῦτον μίμησαι καὶ σὺ, τοῦτον ζήλωσον χατὰ δύναμιν ἀνθρωπίνην. Οὐ δύνασαι τὸν ἥλιον ἀνατεῖλαι; μὴ χαχηγορήσῃς. Οὐ δύνασαι ὑετὸν δοῦναι; μὴ λοιδορήσῃς. Οὐ δύνασαι θρέψαι; μὴ παροινήσῃς. ᾿Αρχεῖ ταῦτα παρὰ σοῦ δῶρα\" -παρὰ τοῦ Θεοῦ δι᾽ οὶ ἔργων γίνεται εἰς τοὺς ἐχθροὺς ἡ εὐεργεσία\" σὺ χἂν διὰ λόγων ποίησον, ὑπέρευξαι τοῦ ἐχθροῦ \" οὕτως ἔσῃ ὅμοιος τῷ Πατρί σου τῷ ἐν οὐρανοῖς. Μυριάχις ὑπὲρ τούτων διελέχθημεν, καὶ διαλεγόμενοι: οὐ παυόμεθα\" μόνον γινέσθω τι πλέον. Ἣμεῖϊς οὐ ναρχῶμεν οὐδὲ ἀποχάμνομεν, ἡμεῖς οὐ περικαχοῦμεν λέγοντες \" μόνον ὑμεῖς μὴ ἀχούοντες δόξητε ἐνοχλεῖσθαι. Δοχεῖ δέ τις ἐνοχλεῖσθαι, ὅταν μὴ ποιῇ τὰ λεγόμενα\" ὁ γὰρ ποιῶν, συνεχῶς βούλεται τὰ αὐτὰ ἀχούειν, ὥσπερ οὐκ ἐνοχλούμενος, ἀλλ᾽ ἐγχωμιαζόμενος. “Ὥστε οὖδαμόθεν ἄλλοθεν τοῦτο γίνεται, ἀλλ᾽ ἐκ τοῦ μῇ ποιεῖν πὰ λεγόμενα\" ἐχεῖθεν καὶ ὁ χέγων φορτιχός ἐστιν. Ἐάν «ἰς ἐλεημοσύνην, εἰπέ μοι, ποιῇ, εἶτα ἄλλος περὶ ἔλεημοσύνης διαλέγηται, οὐ μόνον οὐχ ἀποχναίει Ὁ πρὸς «σὴν ἀχρόασιν, ἀλλὰ καὶ γάννυται, ἀχούων τῶν οἰχείων κατορθωμάτων λεγομένων καὶ ἀναχηρυττομένων. Οὕτως οὖν καὶ ἡμεῖς, ἐπειδὴ οὐδὲν πρὸς ἀνεξιχαχίαν ἔχομεν κοινὸν, οὐδὲ χατώρθωται ἡμῖν τοῦτο, διὰ τοῦτο δοχοῦμεν εἶναι καὶ πρὸς τὰ ῥήματα δυσχερεῖς\" εἰ δὲ τὰ πράγματα ἦν, οὐχ ἂν λόγος ἡμᾶς ἐλύπησεν. Εἰ τοίνυν μὴ βούλεσθε ἡμᾶς φορτιχοὺς εἶναι μηδὲ ἐπαχθεῖς, οὕτω ποιήσατε, δι’ ἔργων ἐπιξείξασθε τὸ πρᾶγμα \" ὡς οὐδέποτε παυσόμεθα ὑπὲρ τῶν αὑτῶν ὑμῖν διαλεγόμενοι, ἕως ἂν κατορθωθῇ ἐν ὑμῖν. Μάλιστα μὲν γὰρ καὶ χηδεμονίᾳ καὶ φιλοστοργίᾳ τῇ “ρὸς ὑμᾶς τοῦτο πράττομεν \" ἔπειτα δὲ καὶ διὰ τὸν ἐπικείμενον ἡμῖν κίνδυνον. Τὸν γὰρ σαλπὶζοντα, χἂν μηδεὶς εἰς πόλεμον ἐξέῃ, σαλπίζειν δεῖ, τὸ αὑτοῦ πληροῦντα. Οὐ τοίνυν μείζονα ὑμῖν τὴν χύλασιν ἐργάσασθαι βουλόμενοι, τοῦτο “πράττομεν, ἀλλὰ τὸ καθ’ ἑαυτοὺς ἀποδύσασθαι. Μετὰ δὲ τούτου, καὶ ἡ ὑμετέρα ἡμᾶς ἀγάπη κατέχει: ἀποσπώμεθα γὰρ τὰ σπλάγχνα καὶ δακνόμέθα, εἴ τι τοιοῦτο συμδαίη. ᾿Αλλὰ μὴ γένοιτο. Οὐχ ἔστι δαπάνης, ὅπερ εἴπομεν νῦν, οὐκ ἔστιν ἐπιζημίας χρημάτων, οὐκ ἔστιν ὁδοῦ μαχρᾶς \" θελῆσαι δεῖ μόνον, ῥῃμά ἐστι, προαίρεσίς ἐστι. Φυλάττωμεν ἡμῶν τὸ στόμα, θύραν καὶ μοχλὸν ἐπιθῶμεν, ἵνα μηδὲν τῶν μὴ δοκούντων τῷ Θεῷ φθεγγώμεθα. Ὑπὲρ ἡμῶν αὐτῶν γίνεται τοῦτο, οὐχ ὑπὲρ ὧν εὐχόμεθα. Τοῦτο ἀεὶ λογιζώμεθα, ὅτι «καὶ ὁ εὐλογῶν τὸν ἐχθρὸν, ἑαυτὸν εὐλογεῖ, καὶ ὁ κατἀρώμενος, ἑαυτὸν καταρᾶται, καὶ ὁ εὐχόμενος ὑπὲρ ποῦ ἐχθροῦ, ὑπὲρ ἑαυτοῦ εὔχεται, οὐχ ὑπὲρ ἐχείνου. Ἂν οὕτω ταῦτα ποιῶμεν, δυνησόμεθα τὸ χατόρθωμα τοῦτο εἰς ἔργον ἀγατεῖν, καὶ τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι '“καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"I want you not only to hear these things but also to keep them. But as it is, the memory goes only as far as the words, and perhaps not even that far. When we have dispersed, if someone who was not present asks what we discussed, some will not even say; those who know will tell only the subject, that the preacher spoke about not bearing grudges but even praying for others, and then will leave off telling all that was said (for they cannot remember it); others remember a little, but only some points. That is why I beg you: if you gain nothing from what is said, do not even attend the hearing. For what is the use? The judgment becomes greater and the punishment harsher, because after countless exhortations we remain the same.\n\nThat is why God laid down a prayer for us, so that we may ask nothing worldly or merely human. You who are faithful know what we must pray, and how the whole prayer is common. But, someone says, it does not say there that we are to pray for unbelievers. That is because you do not know the power of the prayer, nor recognize its depth and its treasure; if one unfolds it, he will find this too lying within it. For when the one who prays says, “Your will be done, as in heaven, so on earth,” he hints at nothing other than this. How? Because in heaven no one is an unbeliever, no one gives offense. If, then, it concerned believers only, the saying would make no sense. If believers were to do his will and unbelievers not, his will would no longer be done as in heaven. But what does it mean? Just as in heaven, he says, no one is wicked, so let there be none on earth either; draw all, he says, to fear you; make all people angels, even if they are our enemies, even if they are our foes.\n\nDo you not see how much God is blasphemed every day, how much he is insulted by unbelievers and believers, in words and in deeds? What then? Did he put out the sun because of it? Put the moon to sleep? Shatter the heaven? Throw the earth into turmoil? Dry up the sea? Destroy the springs of water? Throw the air into confusion? By no means; quite the opposite. He makes the sun rise, sends the rain, gives harvests, gives yearly food to the blasphemers, the senseless, the foul, the persecutors, not for one day, or two, or three, but all their life. Imitate him too; emulate him as far as human power allows. You cannot make the sun rise? Do not speak evil. You cannot give rain? Do not revile. You cannot feed people? Do not abuse them. These gifts from you are enough. From God the benefit comes to his enemies through deeds; you at least do it in words: pray for your enemy. So you will be like your Father in heaven.\n\nWe have spoken about these things countless times, and we do not stop speaking; only let something more come of it. We do not grow numb or weary, we are not vexed at speaking; only do not, by failing to listen, seem to be annoyed. A man seems annoyed when he does not do what is said; one who does it wants to hear the same things continually, as though he were not being annoyed but praised. So it comes from nowhere else than from not doing what is said; that is what makes the speaker burdensome. If someone gives alms, tell me, and then another discourses on almsgiving, he is not only not wearied by the hearing but delighted, hearing his own good deeds spoken of and proclaimed. So with us too: since we have nothing in common with forbearance and have not achieved it, we seem impatient even with the words; if the deeds were there, the word would not have pained us. If, then, you do not want us to be burdensome or tiresome, do this: show the thing in your deeds. We will never stop speaking to you about the same things until it is achieved among you. We do this above all out of care and tender affection for you, and then also because of the danger that lies upon us. The trumpeter must sound the trumpet, fulfilling his part, even if no one goes out to war. We do this, then, not wishing to bring greater punishment on you, but to discharge our own responsibility. Besides this, our love for you constrains us; for our hearts are torn and stung if any such thing should happen. But God forbid. What we have spoken of now is not a matter of expense, nor of financial loss, nor of a long journey: one need only will it; it is a word, it is a choice. Let us guard our mouth; let us put a door and a bolt on it, so that we may utter nothing displeasing to God. This is done for our own sake, not for those for whom we pray. Let us always reckon this: one who blesses his enemy blesses himself; one who curses curses himself; and one who prays for his enemy prays for himself, not for him. If we do these things so, we shall be able to put this achievement into practice and obtain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 6.3 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/6-3)."},"chrysostom-hom-1-timotheum/7.1":{"o":"Ἵνα καὶ ἡσύχιον βίον διάγωμεν ἐν πάσ' Ας τ δ πηβένη σεμγότητι. Τοῦτο γὰρ καιλὸν “ἢ ἀποδεκτὸν ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ. ὃς πάντας ἀνθρώπους θέλει σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας Εἰ τοὺς κοινοὺς βούλεται λύεσθαι πολέμους καὶ τὰς μάχας καὶ τὰς ταραχὰς, καὶ διὰ τοῦτο ὑπὲρ βασιλέων καὶ ὑπὲρ ἀρχόντων παρακαλεῖ τὸν ἱερωμένον εὐχὰς ποιεῖσθαι, πολλῷ μᾶλλον καὶ τοὺς ἰδιώτας τοῦτο χρὴ ποιεῖν. Τῶν πολέμων γάρ ἐστιν εἴδη τρία τὰ χαλεπώτερα᾽ εἷς μὲν οὗτος ὁ χοινὸς, ὅταν οἱ παρ ἡμῖν στρατιῶται πολεμῶνται παρὰ βαρδάρων᾽ δεῦτερος, ὅταν, καὶ εἰρήνης οὔσης, ἡμεῖς πρὸς ἀλλήλους πολεμῶμεν᾽ τρίτος, ὅταν ἕκαστος πρὸς ἑαυτὸν πολεμῇ. Οὗτος δὴ καὶ πάντων ἐστὶ χαλεπώτατος. Ἐχεῖνος μὲν γὰρ ὁ παρὰ τῶν βαρδάρων οὐδὲν μέγα ἡμᾶς βλάψαι δυνήσεται \" τί γὰρ, εἰπέ μοι; ἔσφαξε καὶ ἀνεΐεν, ἀλλ᾽ οὐδὲν τὴν ψυχὴν ἐλυμήνατο. ᾿Αλλ᾽ οὐδὲ ὁ δεύτερος, ἐὰν μὴ βουλώμεθα, βλάψαι τι ἡμᾶς. δυνήσεται. Κἂν γὰρ ἕτεροι πρὸς ἡμᾶς πολεμῶσιν, ἔξεστιν ἡμῖν εἶναι εἰρηνιχοῖς \" ἄχονε γὰρ τοῦ προφήτου λέγοντος, ᾿Αγτὶ τοῦ ἀγαπᾷν μδ, ἐνδιέδαιλόν με, ἐγὼ δὲ προσηυχόμην\" καὶ πάλιν, Μετὰ τῶν μισούντων τὴν εἰρήγην ἤμην εἰρηνικός \" καὶ πάλιν, “Ὅταν ἐλάλουν αὐτοῖς, ἐπολέμουν με δωρεάν. Τὸν δὲ τρίτον οὐχ ἕνι ἀκινδύνως διαφυγεῖν. Ὅταν γὰρ ἡμῖν διασταασιάζῃ τὸ σῶμα πρὸς τὴν ψυχὴν, καὶ χαλεπὰς ἐπιθυμίας ἐγείρῃ, καὶ τὰς ἡδονὰς ὁπλίζῃ τῶν σωμάτων, τῆς ὀργῆφ, τοῦ φθόνου, οὐχ ἕνι, μὴ τοῦ πολέμου τούτου λυθέντος, ἐπιτυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, ἀλλ᾽ ἀνάγχη τὸν μὴ χαταστέλλοντα ταύτην τὴν ταραχὴν, πεσεῖν καὶ τραύματα λαθεῖν, ἐχεῖνον τὸν θάνατον τίχτοντα τὸν ἐν τῇ γεέννῃ. Δεῖ τοίνυν ἡμῖν καθ᾽ ἐχάστην ἡμέραν μερίμνης καὶ φροντίδος πολλῆς, ὥστε μήτε ἐγείρεσθαι ἐν ἡμῖν τοῦτον τὸν πόλεμον, μὴτε διεγερθέντα μένειν, ἀλλὰ χαταστέλλεσθαι καὶ χοιμίζεσθαι. Τί γὰρ ἂν ὄφελος γένοιτο, ὅταν ἣἡ μὲν οἰχουμένη βαθείας ἀπολαύῃ εἰρήνης, σὺ δὲ πρὸς ἑαυτὸν πολεμῇς; Ταύτην δεῖ τὴν εἰρήνην ἔχειν\" ἂν ταύτην ἔχωμεν, οὐδὲν ἡμᾶς τῶν ἔξωθεν βλάψαι δυνήσεται. Συντελεῖ δὲ πρὸς ταύτην οὐ μικρὸν καὶ ἡ χοινὴ εἰρήνη \" διὰ τοῦτό φησιν, Ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν. Εἰ δέ τις, ἡπτυχίας οὔσης, ταράττεται, σφόδρα ἄθλιός ἔστιν. Ὃρᾷς ὅτι ταύτην λέγει τὴν εἰρήνην, ἣν ἐγώ φημι τὴν τρίτην; Διὰ τοῦτο εἰπὼν, Ἴνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν, οὐχ ἔστη μέχρι τούτου, ἀλλὰ προσέθηχεν, ᾿Εν πάσῃ εὐὑσεδείᾳ καὶ σεμνότητι. Ἐν δὲ εὐσεδείᾳ καὶ σεμνότητι εἶναι οὐχ ἕνι, μὴ τῆς εἰρήνης ἐκείνης χατορθωθείσης. “Ὅταν γὰρ λογισμοὶ ζητττιχοὶ ταράσσωτιν ἡμῶν τὴν πίστιν, ποία εἰρήνη; ὅταν ἀτελγείας πνεύματα, ποία εἰρήνη; Ἵνα γὰρ μὴ νομίσῃς ὅτι τοῦτον ἀπλῶς λέγει τὸν βίον, ὄν πάντες ζῶσι» ἄνθρωποι, εἰπὼν, Ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν, ἐπάγει, Ἐν πάσῃ εὐσεδείᾳ καὶ σεμνότητι\" ἐπειδὴ ἕνεστι τὸν ἤρεμον καὶ ἡσύχιον βίον διάγειν καὶ “Ἕλληνας, καὶ ἀχολάστους καὶ σπαταλῶντας καὶ τρυφῶντας εὕροις ἂν τοῦτον τὸν βίον ζῶντας. Ἵνα οὖν μάθῃς ὅτι οὐ τοῦτόν φησι, προστίθησι τὸ, Ἐν πάσῃ εὐσεθείᾳ καὶ σεμνότητι. Ἐχεῖνος γὰρ ὁ βίος ἐπιδουλὰς ἔχει καὶ μάχας, τῆς ψυχῆς καθ᾽ ἑχάστην ἡμέραν τιτρωσχομένη; ὑπὸ τῶν θορύδων τῶν ἐν τοῖς λογισμοῖς. “Ὅτι δὲ τὸν βίον τοῦτον δηλοῦν βούλεται, δῆλον μὲν ἀπὸ τῆς ἐπαγωγῆς, δῆλον δὲ καὶ ἀπὸ τοῦ μὴ ἀπλῶς ἐν εὑσςφείᾳ εἰπεῖν, ἀλλὰ μετὰ προσθήχης τοῦ, Πάσῃ. Τοῦτο γὰρ εἰπὼν, ἔοιχεν οὐ τὴν ἀπὸ τῶν δογμάτων μόνον ἀπαιτεῖν πολιτείαν, ἀλλὰ καὶ τὴν ἀπὸ τοῦ βίου ἀσφαλιζομένην: καὶ γὰρ ἐν ἀμφοτέροις τὴν εὐσέθειαν δεῖ ζητεῖν. Τί γὰρ ὄφελος ἐν τῇ πίστει εὑσε. βοῦντας διὰ τοῦ βίου ἀσεδεῖν; Ὅτι γὰρ ἔστι διὰ τοῦ βίου ἀσεθεῖν, ἄχους τοῦ μαχαρίου τούτου πάλιν ἀλλαχοῦ λέγοντος \" Θεὸν ὁμο.ἰογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀργοῦνται\" καὶ πάλιν, Τὴν πίστιν ἤρνηται, καὶ ἔστιν ἀπίστου χείρων\" καὶ πάλιν, Ἐδών τις ἀδειρὸς ὀνομαζόμενος ἢ πόρνος, ἣ πλεονέκτης, ἢ εἰδωλολάτρης, ὁ τοιοῦτος οὗ τιμᾷ τὸν Θεόν\" καὶ πάλιν, Ὁ τὸν ἀδε.ϊ:οὸν αὐτοῦ μισῶν, τὸν Θεὸν ἀγνοεῖ. ᾿Ορᾷς πόσοι ἀσεθείας τρόποι; Διὰ τοὐτό φησιν, Ἔν πάσῃ εὐσεθδείᾳ καὶ σεμνότητι. ΓΛσεμνος γὰρ οὐχ ἔστιν ὁ πόρνος μόνον, ἀλλὰ καὶ ὁ πλεονέχτης ἄσεμνος ἂν λέγοιτο καὶ ἀχόλαστοης \" καὶ γὰρ δῦ καὶ τοῦτο ἐπιθυμία οὐχ ἥττων τῆς τῶν σωμάτων. Ὃ τοίνυν μὴ χολάζων αὐτὴν, ἀχόλαστος λέγεται \" διὰ γὰρ τὸ μὴ χολάζειν τὴν ἐπιθυμίαν ἀχόλαστοι λέγονται. Ὥστε καὶ τὸν ὀργίλον ἀκόχαστον ἂν εἴποῖμι ἔγωγε, καὶ τὸν βάσχανον, καὶ τὸν φιλάργυρον, καὶ τὸν ὕπουλον, καὶ πάντα τὸν ἐν ἁμαρτίᾳ ὄντα, ἀκόλαστον εἶναι καὶ ἄσεμνον καὶ ἀσελγῇῆ. Τοῦτο γὰρ καλὸν καὶ ἀποδεχτὸν, φησὶν, ἐνώπιον\" τοῦ Σωτῆρος ἡμῶν Θεοῦ. Ποῖον τοῦτο; Τὸ εὔχεσθαι ὑπὲρ πάντων, τοῦτο ἀποδέχεται ὁ Θεὸς, τοῦτο θέλει\" Πάντας γὰρ ἀγθρώπους θέλει σωθῆναι, φησὶ, καὶ εἰς ἐπίγνωσιν ἀληθείας","t":"“That we may lead a peaceful and quiet life in all godliness and dignity. This is good and acceptable before God our Savior, who desires all people to be saved and to come to the knowledge of the truth.”\n\nIf he wishes the common wars, battles, and disturbances to be ended, and for this reason urges the one who serves as priest to make prayers for kings and rulers, much more ought private persons to do this. There are three kinds of war, and they are the more grievous ones. One is this common war, when our soldiers are attacked by barbarians; the second is when, even in time of peace, we make war on one another; the third is when each person makes war on himself. This last is the hardest of all. The war from the barbarians will not be able to do us any great harm: for what, tell me, does it do? It slaughtered and killed, but did no harm to the soul. Nor will the second be able to harm us at all, if we do not wish it. For even if others make war on us, we can be peaceable. Hear the prophet saying: “Instead of loving me, they slandered me, but I prayed”; and again, “With those who hate peace I was peaceable”; and again, “When I spoke to them, they fought against me without cause.” But the third cannot be escaped without danger. When the body rebels against the soul, rouses grievous desires, and arms the pleasures of the body, of anger, of envy, it is impossible to obtain the promised good things unless this war is ended; the one who does not quell this turmoil must fall and receive wounds, and they bring forth that death which is in Gehenna. We need, then, much care and thought every day, so that this war may not be stirred up within us, or, if it is stirred up, may not remain, but be quelled and lulled to sleep. What use would it be if the whole world enjoyed deep peace while you were at war with yourself? This is the peace we must have; if we have it, nothing from outside will be able to harm us.\n\nThe common peace contributes not a little to it; that is why he says, “that we may lead a peaceful and quiet life.” But if someone is in turmoil when there is quiet, he is very wretched. Do you see that he means this peace, which I call the third? That is why, having said, “that we may lead a peaceful and quiet life,” he did not stop there but added, “in all godliness and dignity.” It is impossible to live in godliness and dignity unless that peace has been achieved. When reasonings that pry into things disturb our faith, what peace is there? When spirits of licentiousness do, what peace is there? So that you may not think he simply means the life that all people live, after saying “that we may lead a peaceful and quiet life,” he adds, “in all godliness and dignity”; since even pagans can lead a peaceful and quiet life, and you might find the licentious, the self-indulgent, and the luxurious living such a life. So that you may learn that he does not mean this, he adds, “in all godliness and dignity.” For that other life has plots and battles, the soul being wounded every day by the tumults of its thoughts. That he means to indicate this life is clear from what follows, and clear also from his not simply saying “in godliness,” but adding “all.” By saying this he seems to require not only the conduct that comes from right doctrines, but also the conduct that is secured by one’s life; godliness must be sought in both. What use is it to be godly in faith and ungodly in life? That one can be ungodly in life, hear this blessed man saying again elsewhere: “They profess to know God, but they deny him by their works”; and again, “He has denied the faith and is worse than an unbeliever”; and again, “If anyone who bears the name of brother is sexually immoral or greedy or an idolater,” such a man does not honor God; and again, “He who hates his brother does not know God.” Do you see how many ways of ungodliness there are? That is why he says, “in all godliness and dignity.”\n\nIt is not only the sexually immoral man who lacks dignity; the greedy man too could be called undignified and unrestrained, for this is a desire no less than bodily desire. One who does not restrain it, then, is called unrestrained; for people are called unrestrained (akolastoi) because they do not restrain (kolazein) desire. So I would say that the angry man too is unrestrained, and the envious, the lover of money, the treacherous, and everyone who lives in sin: unrestrained, undignified, and licentious. “For this is good and acceptable,” he says, “before God our Savior.” What is this? To pray for all: this God accepts, this he wills. “For he desires all people,” he says, “to be saved and to come to the knowledge of the truth.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 7.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/7-1)."},"chrysostom-hom-1-timotheum/7.2":{"o":"Μιμοῦ τὸν Θεόν. Εἰ πάντας ἀνθρώπους θέλει σωθῆναι, εἰχότως ὑπὲρ ἀπάντων δεῖ εὔχεσθαι\" εἰ πάν» τας αὑτὸς ἠθέλησε σωθῆναι, θέλε καὶ σύ᾽ εἰ δὲ θέλεις, εὔχου \" τῶν γὰρ τοιούτων ἐστὶ τὸ εὔχεσθαι. ὋὉρᾷς πῶς πανταχόθεν τὴν ψυχὴν ἕπεισεν, ὥστε καὶ ὑπὲρ Ἑλλήνων εὔχεσθαι; Καὶ τὸ χέρδος δειχνὺς ὅσον ἐχ τούτου τίχτεται, Ἴνα ἤρεμον, φησὶ, καὶ ἡσύχιον» βίον διάγωμεν \" καὶ τὸ πολλῷ τούτου μεῖζον, ὅτι καὶ τῷ Θεῷ τοῦτο δοχεῖ, καὶ ὅτι ὅμοιοι αὐτῷ κατὰ τοῦτο γινόμεθα, κατὰ τὸ τὰ αὐτὰ αὐτῷ θέλειν. Ἱχανὰ ταῦτα δυσωπῆσαι καὶ θηρίον. Μὴ τοίνυν φοδηθῇς ὑπὲρ Ἑλλήνων εὐχόμενος \" καὶ αὑτὸς τοῦτο βούλεται\" φοδήθητι τὸ χατεύξασθαι μόνον τοῦτο γαρ οὐ βούλεται. Εἰ δὲ ὑπὲρ Ἑλλήνων εὔχεσθαι χρὴ, καὶ ὑπὲρ αρετιχῶν δῆλον ὅτι\" ὑπὲρ γὰρ ἁπάντων ἀνθρώπων εὖχεσθαι δεῖ, οὐ διώχειν. Τοῦτο δὲ καὶ ἄλλως χαλὸν ἀπὸ τοῦ τῆς αὑτῆς ἡμᾶς φύσεως κοινωνεῖν καὶ ὁ Θεὸς δὲ ἐπαινεῖ καὶ ἀποδέχεται τὴν εὔνοιαν, τὴν φιλοστοργίαν τὴν πρὸς ἀλλήλους. Εἰ τοίνυν αὐτὸς θέλει, φησὶ, δοῦναι ὁ Κύριος, τί δεῖ εὐχῶν τῶν παρ᾽ ἐμοῦ; Πολὺ τοῦτο ἐχείνοις καὶ σοὶ συμθάλλεται, πρὸς ἀγάπὴν αὐτοὺς ἕλχει, σὲ πάλιν οὐχ ἀφίησιν ἐχτεθηριῶσθαι\" ἱκανὰ ὃὲ ταῦτα πρὸς πίστιν ἐπισπάσασθαι. Πολλοὶ γὰρ τῶν ἀνθρώπων διὰ φιλονεικίαν τὴν πρὸς ἀλλήλους ἀπέστησαν τοῦ θεοῦ, Τοῦτο σωτηρίαν νῦν Θεοῦ χαλεῖ, ὃς Πάντας ἀγθρώπους θέλει σωθῆγαι, εἰπών ἐπειδὴ καὶ αὕτη ὄντως ἐστὶν ἡ σωτηρία \" ταύτης γὰρ χωρὶς οὐδὲν μέγα ἣ ἄλλη ἐστὶν, ἀλλ᾽ ὄνομα σωτηρίας ἐστὶ καὶ προσηγορία μόνον. Καὶ εἰς ποίας; Τῆς εἰς αὐτὸν πίστεως. Καὶ δὴ προλαδὼν εἶπε, Παράγγελλε μὴ ἑτεροδιδασχαλεῖν \" ἵνα δὲ μή τις ὡς ἐχθροῖς αὐτοῖς προσέχῃ, μηδὲ μάχας ἀπὸ τούτου καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Εἶτα τοῦτο εἰπὼν, ἐπήγαγεν\" Εἷς γὰρ Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀγθρώπων. Εἶπεν, Εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, δεικνὺς ὅτι οὐχ ἔστιν ἡ οἰχουμένη ἐν ἀληθείᾳ, Εἶπε πάλιν\" Εἷς γὰρ Θεὸς, δεικνὺς ὅτι οὐ \"πολλοὶ, χαθώς τινες νομίζουσιν. Εἶπεν, ὅτι καὶ μεσίτὴν καὶ ΥἹὸν πέπομφε, δειχνὺς ὅτι σωθῆναι θέλει πάντας. ΤΊ οὖν; ὁ Υἱὸς οὐ Θεός; Καὶ σφόδρα. Πῶς οὖν φησιν, Εἷς; Πρὸς ἀντιδιαστολὴν τῶν εἰδώλων, οὐ πρὸς τὸν Υἱόν: περὶ γὰρ ἀληθείας καὶ πλάνης ἣν αὐτῷ ὁ λόγος. Ὃ δὲ μεσίτης ὁφεῦει ἀμφοτέροις χοινωνεῖν, ὧν ἐστ: μεσίτης \" μεσίτου γὰρ τοῦτό ἐστι, τὸ ἑχατέρων ἐχόμενον, ὧν ἐστι μεσίτης, χοινωνεῖν\" ἐὰν δὲ τοῦ μὲν ἑνὸς ἔχηται, τοῦ δὲ ἑνὸς ἀπεσχοινισμένος ἧ, οὐχέτι μεσίτης ἐστίν. Εἰ τοίνυν μὴ ἔχεται τῆς τοῦ Πατρὸς φύσεως, οὐχ ἔστι μεσίτης, ἀλλ᾽ ἀπεσχοίνισται. Ὥσπερ γὰρ τῆς τῶν ἀνθρώπων ἔχεται φύσεως, ἐπειδὴ πρὸς ἀν- ͵ δ 51 θρώπους ἤρχετο, οὔτω καὶ τῆς τοῦ θεοῦ, ἐπειδὴ καρὰ Θεοῦ ἤρχετο. Ἐπειδὴ γὰρ δύο φύσεων μέσος γέγονεν, ἐγγὺς τῶν δύο φύσεων αὑτὸν εἶναι δεῖ. Ὧσπερ γὰρ τὸ τόπου τινὸς μέσον ἑχατέρων ἐστὶ τῶν τό- «ων ἐγτὺς, οὕτω καὶ τὸ τῶν φύσεων μέσον ἐχατέρων ὀφείλει εἶναι τῶν φύσεων ἐγγύς. Ὥσπερ οὖν ἄνθρωἡτος γέγονεν, οὔτιο καὶ Θεὸς ἦν. ᾿Ανθρώπος οὐχ ἂν ἐγένετο μεσίτης \"ἔδει γὰρ καὶ τῷ Θεῷ διαλέγεσθαι\" Θεὸς οὐχ ἄν ἐγένετο μεσίτης \" οὗ γὰρ ἄν ἐδέξαντο αὐτὸν οἷς ἐμεσίτευσεν. Ὥσπερ ἐχεῖ φησιν, Εἷς Θεὸς ὃ Πατὴρ, καὶ εἷς Κύριος ησοῦς Χριστὸς, οὕτω καὶ ἐνταῦθα, Εἷς καὶ εἷς. Οὐ τίθησι δύο ἐπειδὴ γὰρ περὶ -, πολυθεΐας διελέγετο, ἵνα μή τις ἁρπάσῃ τῶν δύο τὸν ἀριθμὸν εἰς πολυθεῖαν, Εἷς καὶ εἷς τέθειχεν. Ὁρᾷς πῶς ἡ Γραφὴ μετὰ πολλῆς τῆς ἀχριδείας «ῷ λόγῳ; Τὸ γὰρ, εἷς καὶ εἷς, δύο\" ἀλλ᾽ οὐχ ἐροῦμεν τοῦτο, καίτοι τοῦ λογισμοῦ ὑποθάλλοντος. Ἐνταῦθα οὗ λέγεις. Εἷς καὶ εἷς, δύο\" ὅπερ δὲ οὐδὲ ὁ λογισμὸς ὑποδάλλει, τοῦτο λέγεις, εἰ ἐγέννησεν, ἔπαθεν. Εἷς γὰρ ὁ Θεὸς, φηδὶν, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων ᾿Ιησοὺς Χριστὸς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις. Τί οὖν; καὶ Ἑλλήνων, εἰπέ μοι; Ναί. Καὶ δ μὲν Χριστὸς καὶ ἀπέθανεν ὑπὲρ Ἑλλήνων, σὺ δὲ εὔξασθαι οὐχ ἀνέχῃ Πῶς οὖν, φησὶν, οὐχ ἐπίστευσαν; Ὅτι οὐχ ᾿θέλησαν \" τὸ δὲ αὐτοῦ μέρος ἐγένετο\" μαρτύριον τὸ πάθος, φησίν. Ἦλθε γὰρ μαρτυρήσων, φησὶ, τῇ ἀληθείᾳ τοῦ Πατρὸς, καὶ ἐσφάγη. Ὥστε οὐχ ὁ Πατὴρ αὐτῷ μαρτυρεῖ μόνον, ἀλλὰ καὶ αὐτὸς τῷ Πατρί. ᾿Εγὼ γὰρ ἤϊλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, φησί\" καὶ πάλιν, Τὸν Θεὸν οὐδεὶς ἑώραχα πώποτε\" καὶ πάλιν, Ἵνα γινώσκχωσί σε τὸν μόνον ἀληθινὸν Θεόν\" καὶ πάλιν, Πγεῦμα ὁ Θεός. Μέχρι θανάτου τοίνυν ἐμαρτύρησε. Τὸ δὲ, Καιροῖς ἰδίοις, τοῦτό ἔστι, τοῖς πρησήχουσιν. ᾽δ ἐτέθην ἐγὼ κήρυξ καὶ ἀπόστολος (ἀήθειαν καὶ ἀληθείᾳ.","t":"Imitate God. If he desires all people to be saved, it is right that you pray for all; if he willed all to be saved, will it too; and if you will it, pray, for prayer belongs to those who will such things. Do you see how from every side he has persuaded the soul to pray even for pagans? He shows how great a gain comes from it: “that we may lead,” he says, “a peaceful and quiet life”; and, what is much greater, that this pleases God and that in this we become like him, by willing the same things as he. These things are enough to put even a wild beast to shame. Do not, then, be afraid of praying for pagans: he himself wills it; be afraid only of praying against them, for this he does not will. And if one must pray for pagans, clearly one must pray for heretics too; for we must pray for all people, not persecute them. This is good for another reason too, because we share the same nature; and God praises and accepts goodwill and affection toward one another.\n\nIf the Lord himself wills to give salvation, someone says, what need is there of prayers from me? It contributes much both to them and to you: it draws them to love, and it does not let you become savage; and these things are enough to draw them to the faith. For many people have stood off from God because of the contentiousness of Christians toward one another. Here he calls this the salvation of God, saying, “who desires all people to be saved,” since this truly is salvation; without it the other is nothing great, but only the name and title of salvation. And to the knowledge of what? Of faith in him. He had said earlier, “Charge them not to teach otherwise”; but so that no one should treat them as enemies, or start battles on that account, [he says that God desires all people to be saved] “and to come to the knowledge of the truth.”\n\nThen, having said this, he added: “For there is one God, and one mediator between God and men.” He said, “to come to the knowledge of the truth,” showing that the world is not in the truth. He said again, “For there is one God,” showing that there are not many, as some think. He said that God sent a mediator and Son, showing that he wills all to be saved. What then? Is the Son not God? Most certainly. How then does he say “one”? In contrast to the idols, not to the Son; for his discourse was about truth and error. But the mediator must share in both parties between whom he is mediator; for this is what belongs to a mediator: to be joined to each of those between whom he mediates. If he is joined to one but cut off from the other, he is no longer a mediator. If, then, he is not joined to the Father’s nature, he is not a mediator, but is cut off. Just as he is joined to the nature of human beings, since he came to human beings, so he is joined to that of God, since he came from God. Since he became the mean between two natures, he must be near both natures. Just as the middle of a place is near both ends, so the mean between natures must be near both natures. As he became man, so he was also God. A man would not have become mediator, for he had to converse with God as well; God would not have become mediator, for those for whom he mediated would not have received him. As he says there, “One God the Father, and one Lord Jesus Christ,” so here too, “one” and “one.” He does not write “two.” Since he was discussing polytheism, so that no one might seize on the number two in support of polytheism, he wrote “one” and “one.” Do you see with what exactness Scripture uses its words? For “one and one” makes two; yet we will not say that, although reasoning suggests it. Here you do not say, “one and one, two”; but what reasoning does not even suggest, that you say: “If he begot, he suffered.”\n\n“For there is one God,” he says, “and one mediator between God and men, Jesus Christ, who gave himself as a ransom for all, the testimony at the proper time.” What then? For pagans too, tell me? Yes. Christ even died for the pagans, and you cannot bear to pray for them? How is it, then, someone says, that they did not believe? Because they did not will it; his part was done. The passion is a testimony, he says. For he came to bear witness to the truth of the Father, and was slain. So not only does the Father bear witness to him, but he also bears witness to the Father. “For I have come in my Father’s name,” he says; and again, “No one has ever seen God”; and again, “that they may know you, the only true God”; and again, “God is spirit.” He bore witness, then, to the point of death. And “at the proper time” means at the fitting times. “For which I was appointed a herald and an apostle … in faith and truth.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 7.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/7-2)."},"chrysostom-hom-1-timotheum/7.3":{"o":"Ἐπειδὴ τοίνυν ὁ Χριστὸς ὑπὲρ ἐθνῶν ἔπαθε, καὶ ἐγὼ διδάσκαλος ἐθνῶν ἀφωρίσθην, τένος ἕνεχεν σὺ οὐχ εὔχῃ ὑπὲρ αὐτῶν; Καλῶς ἐνταῦθα τὸ ἑαυτοῦ ἀξιόπιστον δειχνὺς, τὸ, δὶς ὃ ἐτέθην ἐγὼ κήρυξ, φησὶ, τουτέστιν, ᾿Αφωρίσθην πάνυ γὰρ ἐνάρχων πρὸς τοῦτο οἱ ἀπόστολοι. Εἶτα ἐπήγαγε, Διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. Ἔν πίστει πάλιν\" ἀλλὰ μὴ νομίσῃς, ἐπειδὴ, Ἐν πίστει, ἤκουσας, ὅτι ἀπάτη τὸ πρᾶγμά ἐστι\" καὶ γὰρ, Ἐν ἀληθείᾳ, φησίν \" εἰ δὲ ἀλήθεια, οὐχ ἔστι ψεῦδος. Ὁρᾷς τὴν χάριν ἐχτεταμένην; τοῖς γὰρ Ἰουδαίοις αἱ εὐκαὶ οὐχ ὑπὲρ τοιούτων ἐγίνοντο, νῦν ὃξ ἢ χάρις ἐχτέταται. Διὰ τοῦτο καὶ διδάσκαλον ἐθνῶν ἑαυτὸν εἶπεν ἀφωρίσθαι, τὴν πανταχοῦ τῆς οἰχουμένης χυθεῖσαν τόμενος χάριν. Ὁ δοὺς, φησὶν, ἑαυτὸν ἀντίλυτρον. “Πῶς οὖν παρεδόθη ὑπὸ τοῦ Πατρός; ἄρα οὖν «ἧς αὐτοῦ ἀγαθότητος γέγονεν. ᾿Αγτίζλυτρον, τί ἐστιν - Ἔμελλε τιμωρεῖσθαι αὐτούς\" τοῦτο οὐχ ἐποίησεν. ᾿Απόλλυσθαι ἔμελλον \" ἀλλ᾽ ἀντ᾽ ἐχείνων τὸν αὑτοῦ ἔδωχεν Υἱὸν, καὶ χήρυχας ἡμᾶς ἔπεμψεν, ὧττε χηρύττειν τὸν σταυρόν. Ἱχανὰ ταῦτα ἐπισπάσασθαι πάντας, καὶ τὴν ἀγάπην ἐνδείξασθαι τοῦ Χριστοῦ. “Ὄντως γὰρ μεγάλα καὶ ἀνεχδιήγητα τὰ παρὰ Θεοῦ εἰς ἡμᾶς ἐπιδεδειγμένα. Κατέθυσεν [ἑαυτὸν ὑπὲρ τῶν ἐχθρῶν, τῶν μισούντων, τῶν ἀποστρεφομένων αὖτόν. Ὅ οὐδὲ ὑπὲρ φίλων, οὐδὲ ὑπὲρ παίδων ποιήσειεν ἄν τις, οὐδὲ ὑπὲρ ἀδελφῶν, Δεσπότης ὑπὲρ δούλων ἐποίησε, δεσπότης οὐ τοιοῦτος, οἷος οἱ δοῦλοι ε, ἀλλὰ Θεὸς ὑπὲρ ἀνθρώπων, καὶ ἀνθρώπων οὐδὲ εὑδοκιμούντων. Εἰ γὰρ εὐδοχιμηκότες ἧσαν, εἰ γὰρ εὐηρεστηχότες, οὐ τοσοῦτον ἦν θαυμαστόν\" νῦν δὲ τοῦτό ἐστι τὸ πᾶσαν διάνοιαν ἐχπλῆττον, τὸ ὑπὲρ τοιούτων ἀχαρίστων καὶ ἀγνωμόνων ἀποθανεῖν. Ὃ Τὰρ ἀπὸ ἀνθρώπων πρὸς ὁμοφύλους οὐ γένεται, τοῦτο ἐγένετο ἀπὸ Θεοῦ εἰς ἡμᾶς \" καὶ τοσαύτης ἀπολαύσάντες ἀγάπης, ἀχχιζόμεθα ἔτι, καὶ οὐ φιλοῦμεν τὸν Χριστόν, Αὐτὸς χατέθυσεν ἑαυτὸν ὑπὲρ ἡμῶν ἡμεῖς δὲ αὐτὸν καὶ τῆς ἀναγκαίας τροφῆς ἀποροῦντα περιορῶμεν, καὶ νοσοῦντα καὶ γυμνητεύοντα οὐχ ἐπιὀχεπτόμεθα. Πόσης ὀργὴς ταῦτα ἄξια, πόσης χολάδὅεως, πόσης γεέννης; Εὲ γὰρ μηδὲν ἕτερον, τοῦτο γοῦν αὐτὸ μύνον, ὅτι χατηξέωσε τὰ τῶν ἀνθρώπων πάθη οἰχειοῦσθαι,, καὶ λέγειν, ὅτι Πεινῶ καὶ διψῶ, οὐχ ἱκανὸν ἣν πάντας προτρέψαι; ᾿Αλλ᾽, ὦ τῖς τῶν χρημάτων τυραννίδος 1 μᾶλλον δὲ, ὦ τῆς τῶν ἐχοντὶ δεδουλωμένων αὐτοῖς μοχθηρίας 1 Οὐχ ἐχεῖνα ἔχει μεγάλην τὴν ἰσχὺν, ἀλλ᾽ ἡμεῖς σφόδρα ἐσμὲν ἔχλυτοι καὶ δεδουλωμένοι », ἡμεῖς ταπεινοὶ καὶ γεώδεις, φμεῖς σαρχιχοὶ, ἡμεῖς ἀνόητοι οὐ γὰρ ἐχείνων με» γάλη ἡ ἰσχύς. Τί γὰρ δύναται, εἰπέ μὸι; χωφά ἐστι καὶ ἀναίσθητα. Εἰ ὁ διάδολος οὐδέν ἐστιν, ὁ μιαρὸς δαίμων, ὁ οὕτω πονηρὸς καὶ πάντα χυχῶν, τὰ χρήματα τίνα ἔχει ἰσχύν; Ἐὰν ἴδῃς ἄργυρον, νόμισον εἶναι χασσίτερον. ᾿Αλλ᾽ οὐ δύνασαι; Οὐχοῦν, ὅπερ ἐστὶν ἀληθὲς, τοῦτο νόμισον, ὅτε γῆ ἔστι\" γῆ γάρ ἐστιν. ᾿Αλλ᾽ οὐδὲ τοῦτον δέχῃ τὸν λογισμόν; Ἑννόησον ὅτι ἀπολούμεθα καὶ ἡμεῖς, ὅτι πολλοὶ τῶν χεχτημένων οὐδὲν σχεδὸν αὐτῶν ἀπώναντο, ὅτι μυρίοι χομπάσαντες ἐν αὐτῷ, τέφρα ἐγένοντο καὶ χόνις, ὅτι καὶ νῦν δίχην τίνουσι τὴν ἐσχάτην, τῶν ἐν ὁστράχῳ καὶ ὑέλῳ διαιτηθέντων πολλῷ τυγχάνοντες πτωχότεροι, τῶν ἐν χοπρίᾳ πολλάκις οἱ ἐπὶ τῶν χλινῶν τῶν ἐλεφαντίνων ἀπορώτεροι. ᾿Αλλὰ τέρπειτὰς ὄψεις; ᾿Αλλὰ τούτων ἕτερα πολλὰ τέρπειν δύναται μᾶλλον. Καὶ γὰρ καὶ τὰ ἄνθη, καὶ ὁ ἀὴρ καθαρὸς ὧν, καὶ ὁ οὐρανὸς, καὶ ὁ ἥλιος πολλῷ μᾶλλον τέρπει. Οὗτος μὲν γὰρ καὶ ἰὸν ἔχει πολὺν, ὅθεν πολλοὶ καὶ μέλανα αὐτὸν εἶναι ἀπεφήναντο \" καὶ δῆλον ἀπὸ τῶν ἔχμαγείων τῶν μελαινομένων \" ἐν δὲ ἡλίῳ μέλαν οὐδὲν, ἐν οὐρανῷ, ἐν ἄστροις. Πολλὴ ἐν τούτοις τοῖς ἄν». θεσιν ἡ ἀπόλαυσις, ἣ ἐν ἐχείνῳ τῷ χρώματι. Οὐ τὸ ἄνθος τοίνυν ἐστὶ τὸ τέρπον, ἀλλ᾽ ἡ πλεονεξία, ἢ ἀδιχία\" τοῦτο τέρπει τὰς ψυχὰς, οὐχ ὁ ἄργυρος. Ἔχδαλε ταύτην ἀπὸ τῆς ψυχῆς, καὶ ὄψει πηλοῦ τὸ δοχοῦν εἶναι τίμιον ἀτιμότερον\" ἔχδαλε τὸ πάθος\" ἐπεὶ καὶ οἱ πυρέττοντες, χἂν βόρθορον ἴδωσιν, ὡς πηγὰς ἐπιποθοῦσιν \" οἱ ὑγιαίνοντες δὲ ὡς χρὴ, οὐδὲ ὕδατος ἐπιθυμοῦσι πολλάχις. Ἔκχθδαλε τὴν νόσον, καὶ ὄψει τὰ πράγματα ὡς ἔστι. Καὶ ἵνα μάθῃς, ὅτι οὐ ψεύδομαι, πολλοὺς ἔχω δεῖξαι τοῦτο πεποιηχότας. Σδέσον τὸ πῦρ, καὶ ὄψει ὅτι ἀνθέων ταῦτά ἐστιν εὖτελέστερα. Καλὸν τὸ χρυσίον; ἀλλ᾽ εἰς ἐλεημοσύνην καλὸν, εἰς ἐπιχουρίαν πενήτων καλὸν, οὐχ εἰς τὴν ἀνόνητον χρῆσιν, ἵνα ἔνδον ἀποχέηται, ἵνα εἰς γῆν χατορύττηται, ἵνα περὶ χεῖρας καὶ πόδας καὶ χεφαλὰς περιχέηται. Διὰ τοῦτο εὑρέθη, οὐχ ἵνα τὴν εἰχόνα τοῦ Θεοῦ καταδεσμῶμεν τούτῳ, ἀλλ᾽ ἵνα λύωμὲν τοὺς δεδεμένους\" εἰς τοῦτο χέχρησο τῷ χρυσῷ\" λῦσον τὸν δεδεμένον, μὴ δήσῃς τὴν λελυμένην. Τίνος γὰρ ἕνεχεν, εἰπέ μοι, τὴν οὐδαμινὴν πάντων προτίθης; μὴ γὰρ, ἐπειδὴ χρυσός ἔστιν, οὐχέτι δεσμὸν ποιεῖ; μὴ γὰρ ἡ ὕλη τὸν δεσμὸν ποιεζ; ΓΑν τε χρυσὸς ἧ, ἄν τε σίδηρος, ταυτόν ἔστι\" καίτοι τοῦτο ἐχείνου καὶ βαρύτερον. ᾿Αλλὰ τί ποιεῖ χοῦφον τὸ πρᾶγμα; Ἡ κενοδοξία, καὶ τὸ παρὰ πάντων ὁρᾶσθαι δεδεμένην, ἐφ᾽ ᾧ ἐχρῆν μᾶλλον αἰσχύνεσθαι. Ὅτι γὰρ τοῦτο ἀληθές ἐστι, χατάδησον, καὶ ἄφες ἐν ἔρημίᾳ, ἔνθα οὐδεὶς ὁ θεωρῶν, ναὶ βαρύνεται τὸν δεσμὸν καὶ ἐπαχθῇ νομίξει. Φοδηθῶμεν, ἀγαπητοὶ, μὴ ἀχούσωμεν ἐχεῖνα τὰ φοδερὰ ῥήματα, Δήσατε αὑτοῦ χεῖρας καὶ πόδας. ΤΙ ἤδη τοῦτο σαντῇ ποιεῖς, γύναι; οὐδεὶς δεσμώτης χεῖρας καὶ πόδας δέδεται. Τί καὶ τὴν χεφαλὴν δεσμεῖς; οὐ γὰρ ἀρχεῖξ χεῖρας καὶ δώ πόδας; τί καὶ τὸν τράχηλον μυρίοις. δεσμοῖς περιθδάλλεις; Τὴν γὰρ ἀπὸ τούτων φροντίδα παρέημι, τὸ δέος, τὴν ἀγωνίαν, τὴν μάχην τὴν ὑπὲρ αὐτῶν πρὸς τὸν ἄνδρα, εἴ ποτε αὐτῶν δεηθείη, τὸν θάνατον ὃν ὑπομένουσιν, εἴ ποτε ἐχπέσοι τι τούτων. Ταῦτα οὖν ἡδονὴ, εἰπέ μοι; Ἵνα ἕτερος τέρπῃ τὰς ὄψεις, σαυτὴν καὶ δεσμοῖς καὶ φροντίσι καὶ χινδύνοις καὶ ἀηπάσης χατηγορίας καὶ χαταγνώσεως ἄξιον τοῦτο; Μὴ, παρακαλῶ, μὴ ταῦτα ποιῶμεν, ἀλλὰ λύωμὲν πάντα σύνδεσμον ἀδιχίας, διαθρύπτωμεν πεινῶντι τὸν ἄρτον\" πάντα τὰ ἄλλα πράττωμεν, ἃ τὴν πρὸς τὸν Θεὸν ἡμῖν παῤῥησίαν προξενῆσαι δύναται, ἵνα τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ͵, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"Since, then, Christ suffered for the Gentiles, and I was set apart as teacher of the Gentiles, why do you not pray for them? Well does he here show his own trustworthiness by saying, “for which I was appointed a herald,” that is, I was set apart; for the other apostles were very slow toward this. Then he added, “a teacher of the Gentiles in faith and truth.” “In faith” again; but do not think, because you heard “in faith,” that the thing is a deception, for he also says “in truth”; and if it is truth, it is not falsehood. Do you see the grace extended? Among the Jews prayers were not made for such people, but now grace has been extended. That is why he says he was set apart as teacher of the Gentiles, [showing] the grace poured out over all the world.\n\n“Who gave himself as a ransom,” he says. How then was he handed over by the Father? It came about, then, from his own goodness. What does “ransom” mean? God was going to punish them; he did not do it. They were going to perish; but in their place he gave his own Son, and sent us as heralds to proclaim the cross. These things are enough to draw all and to show the love of Christ. Truly great and indescribable are the things God has shown toward us. He sacrificed himself for his enemies, for those who hated him and turned away from him. What no one would do even for friends, or for children, or for brothers, the Master did for slaves; a master not of the same kind as his slaves, but God for men, and men not even of good repute. If they had been of good repute, if they had been pleasing to him, it would not have been so wonderful; but this is what astounds every mind: to die for people so ungrateful and unfeeling. What men do not do for their own kind, this God did for us. And having enjoyed such love, we still grow weary and do not love Christ. He sacrificed himself for us; we overlook him when he lacks even necessary food, and do not visit him when he is sick and naked. What wrath do these things deserve, what punishment, what Gehenna? If there were nothing else, was not this alone enough to urge everyone on, that he deigned to make human sufferings his own and to say, “I hunger and thirst”?\n\nBut O the tyranny of money! Or rather, O the wickedness of those who have willingly enslaved themselves to it! Money does not have great strength; it is we who are very feeble and enslaved, we who are lowly and earthbound, we who are carnal, we who are senseless; its strength is not great. What can it do, tell me? It is dumb and senseless. If the devil is nothing, the foul demon, so wicked and stirring everything up, what strength has money? If you see silver, think it tin. But you cannot? Then think what is true: that it is earth; for earth it is. But you do not accept even this thought? Consider that we too will perish; that many who possessed it gained almost nothing from it; that countless people who boasted in it became ashes and dust; that even now they are paying the ultimate penalty, much poorer than those who lived with earthenware and glass, the men on ivory couches often more destitute than those on the dunghill. But it delights the eyes? Many other things can delight the eyes more. Flowers, the air when it is clear, the sky, and the sun delight much more. Silver has much tarnish, which is why many have declared it to be black; and this is clear from the impressions it leaves, which are blackened; but in the sun there is nothing black, nor in the sky, nor in the stars. There is much more enjoyment in these flowers than in that color. It is not the bloom of silver, then, that delights, but greed and injustice; this is what delights souls, not silver. Cast this out of the soul, and you will see that what seems precious is more worthless than mud. Cast out the passion. People with fever long for mire, if they see it, as for springs of water; but those in good health often do not even desire water. Cast out the disease, and you will see things as they are. And that you may learn that I am not lying, I can show many who have done this. Quench the fire, and you will see that these things are cheaper than flowers.\n\nIs gold beautiful? For almsgiving it is beautiful, for the help of the poor it is beautiful, not for useless use, to be stored up indoors, to be buried in the ground, to be wrapped about hands and feet and heads. It was found for this purpose: not that we might bind the image of God with it, but that we might loose those who are bound. Use gold for this: loose the one who is bound, do not bind the woman who is free. Why, tell me, do you prefer the most worthless thing of all? Because it is gold, does it no longer make a chain? Does the material make the chain? Whether it is gold or iron, it is the same; indeed gold is the heavier. What then makes the thing feel light? Vainglory, and being seen bound by everyone, which ought rather to make you ashamed. That this is true, bind a woman and leave her alone, where no one sees her, and she feels the chain heavy and thinks it burdensome. Let us fear, beloved, lest we hear those fearful words: “Bind his hands and feet.” Why do you do this to yourself already, woman? No prisoner is bound both hand and foot. Why do you bind your head too? Are hands and feet not enough? Why do you wrap your neck with countless chains? I pass over the anxiety they bring, the fear, the agony, the quarrel with the husband over them if he should ever need them, the death women endure if any of them should be lost. Is this pleasure, tell me? So that another may delight his eyes, you bind yourself with chains and cares and dangers: does this not deserve every accusation and condemnation? No, I beg you, let us not do these things, but let us “loose every bond of injustice,” let us “break our bread for the hungry,” and do all the other things that can win us boldness before God, so that we may obtain the promised good things in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 7.3 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/7-3)."},"chrysostom-hom-1-timotheum/8.1":{"o":"Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἑἐπαίροντας ὁσίους χεῖρας χωρὶς ἧς καὶ διαλογισμοῦ\" ὡσαύτως καὶ τὰς γυναίκας ἐν καταστοιλῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωξς:ροσύγνης κοσμεῖν ἑαυτὰς, μὴ ἐν πλέγμασιν, ἣ χρυσῷ, ἣ μαργαρίταις, ἢ ἱματισμῷ πολυτελεῖ, ἀ.1.1: ὃ πρέπει γυναιξὶν Ὅταν προσεύχησθε, φησὶν ὁ Χριστὴς, μὴ γίγεσθδ ὡς οἱ ὑποχριταὶ, ὅτι ριλοῦσιν ἐν ταῖς συνἀγωγαῖς παὶ ἐν ταῖς γωγίαις τῶν πιλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φαγῶσι τοῖς ἀγθρώποις. ᾿Αμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μισθὸν αὑτῶν. Σὺ δὲ ὅταν προσεύχῃ. εἷς τὸ ταμιεῖόν σου, καὶ κλείσας τὰς θύρας, πρόσευξαι τῶ Πατρί σου τῷ ἐν τῷ κρυπτῷ, καὶ αὐτὸς ἀποδώσει σοι ἐν τῷ φανερῷ. Τί οὖν ὁ Παῦλός φησι, Βούϊλομαι προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἑπαίρογτας ὀσίους χεῖρας χωρὶς ὀργῆς καὶ δια.λογισμοῦ; ᾿Αλλ᾽ οὐχ ἔστιν ἑναντίον ἐχείνοις τοῦτο, μὴ γένοιτο, ἀλλὰ καὶ σφόδρα συνδον. Πῶς καὶ τίνι τρόπῳ; Δεῖ δὲ πρότερον εἰπεῖν, «ἰ ἐστιν, Εἴσειθε εἰς τὸ ταμιεῖόν σου, καὶ τί δήποτε τοῦτο προστάττει, εἰ ἐν παντὶ τόπῳ δεῖ εὕ- 'χεσθαι, καὶ εἰ ἐν ἐχχλησίχ μὴ δεῖ εὔχεσθαι, καὶ εἰ ἐν ἄλλῳ μηδενὶ τῆς οἰχίας μέρει, ἀλλ᾽ ἐν τῷ ταμείῳ 'μόνον. Τί οὖν ἐστι τὸ λεγόμενον; Τὸ ἀχενόδοξον δεικνὺς ἐνταῦθα ὁ Χριστός φησι, μὴ, Λάθρα, ἁπλῶς, ἀλλὰ, Κεχρυμμένως τὰς εὐχὰς ποιοῦ. “Ὥσπερ γὰρ λέγων, Μὴ γγώτω ἡ ἀριστερά σου, τί ποιδξῖ ἡ δὲξιά σου, οὗ περὶ χειρῶν διαλέγεται ἀπλῶς, ἀλλὰ “ἣν ὑπερδολὴν τῆς πρὸς τὴν χενοδοξίαν φυγῆς παρεἔστησιν, οὕτω δὴ καὶ ἐνταῦθα τοῦτο αἰνίττεται. Οὐ τοίνυν εἰς τὸν τόπον περιώρισε τὴν εὐχὴν, ἀλλ᾽ ἕν μόνον ἐπέταξε τὸ ἀχενόδοξον. Ὁ δὲ Παῦλος ταῦτά φησι πρὸς ἀντιδιαστολὴν τῆς Ἰουδαϊχῆς εὐχῆς \" ὅρα γὰρ τὲ φησιν Εν παντὶ τόπῳ ἑπαίροντας ὁσίους χεῖρας \" ὅπερ τοῖς Ἰουδαίοις θέμις οὐχ ἦν. Οὐδὲ γὰρ ἐξῆν τῷ Θεῷ προσιέναι ἀλλαχοῦ καὶ θύειν καὶ τὰς λατρείας ἐπιτελεῖν, ἀλλ᾽ εἰς ἕνα τόπον τοὺς “πανταχόθεν ἐκ τῆς οἰχουμένης συντρέχοντας ἅπαντα τὰ τῆς ἁγιστείας ἐν τῷ ναῷ ἐπιτελεῖν ἔδει.. Τούτων ἀντίῤῥοπον τὴν παραίνεσιν εἰσάγει. Καὶ τῆς ἀνάγκηῆς ἀπαλλάξας ἐχείνης, Οὐχ ἔστι, φησὶ, τοιαῦτα τὰ ἡμέτερα, οἷα τὰ Ἰουδαῖχά. “Ὥσπερ γὰρ ὑπὲρ “τάντων τὰς εὐχὰς χελεύει ποιεῖν (ὑπὲρ πάντων γὰρ καὶ ὁ Χριστὸς ἀπέθανε. καὶ ὑπὲρ πάντων, φησὶ, ταῦτα κηρύττω), οὕτω καὶ πανταχοῦ χαλὸν εὖ (ε-σθαι\" ἡ δὲ παρατήρησις λοιπὸν μὴ περὶ τόπον ἔστον, ἀλλὰ περὶ τὸν τρόπον τῆς εὐχῆς. Πανταχοῦ μὲν εὔχου, φησὶ, πανταχοῦ δὲ ὁσίους χεῖρας ἔπαιρε\" τοῦτό ἔστι τὸ ζητούμενον. Ὁσίους δὲ τὶ ἐστι; Καθαράς \" καθαρὰς δὲ τί ἐστιν; Οὐχ ὕδατι νιπτομένας, ἀλλὰ πλεονεξίας, φόνων, ἁρπαγῆς, πληγῶν καθαράς. Χωρὶς ἐργῆς καὶ διαλογισμοῦ. Τί δὴ τοῦτό ἔστι: τίς δὲ εὐχόμενος ὀργίζεται; Τουτέστι, χωρὶς μνησιχαχίας. Καθαρὰ ἔστω τοῦ εὐχομένου ἡ διάνοια, παντὸς πάθους ἀπηλλαγμένῃ \" μηδεὶς μετὰ ἔχθρας προσίτω τῷ Θεῷ - μηδεὶς μετὰ ἀηδίας καὶ διαλογισμοῦ. Τί ἐστι, Χωρὶς διαλογισμοῦ; Ἑπαχούσωμεν. “Ἄρα οὐ δεῖ ὅλως ἀμφιθάλλειν ὅτι ἐπαχουσθησόμεθα. “Ὅσα γὰρ ἂν αἰτήσητε, φησὶ, πιστεύοντες, ἀφίετε, εἴ τι ἔχετε κατά τιγος. Τοῦτό ἔστι, Χωρὶς ὀργῆς καὶ διαλογισμοῦ. Καὶ πῶς, φησὶ, δυνήσομαι πιστεύειν, ὅτι ἐπιτεύξομαι τῆς αἰτήσεως; ΑΔν μηδὲν ἐναντίον αἰτῇς, ὧν δοῦναί ἐστιν ἕτοιμος \" ἂν μηδὲν ἀνάξιον τοῦ βασιλέως, ἂν μηδὲν βιωτιχὸν, ἂν πάντα πνευματικὰ, ἂν χωρὶς ὀργῆς προσίῃς, ἂν χαθαρὰς ἔχων τὰς χεῖρας, ἂν ὁσίας\" ὅσιαίε εἶσιν αἱ ἐλεημοσύνας ἐργαζόμεναι. \"Ἂν οὕτω προσίῃς, πάντω; ἐπιτεύξῃ τῆς αἰτήσεως. Εἴ γὰρ ὑμεῖς, φησὶ, πογηροὶ ὄντες οἵδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐραγοῖς; Διαλογισμὸν τὴν ἀμφιθολίαν λέγει. Ὡσαύτως καὶ τὰς γυναῖχας βούλομαι, φησὶ, Θεῷ προσ ιέναι χωρὶς ὀργῆς, χωρὶς διαλογισμοῦ, ὁσίους χεῖρας ἔχειν, μὴ ταῖς ἐπιθυμίαις ἐξαχολουθεῖν ταῖς ἑαυτῶν. μὴ ἁρπάζειν, μὴ πλεονεχτεῖν. Τί γὰρ, κἂν αὐτὴ μὴ δι ἁρπάζῃ, διὰ δὲ τοῦ ἀνδρὸς τοῦτο ἐργάζηται; Παρὰ δὲ τῶν γυναιχῶν καὶ πλέον'τι αἰτεῖ ὁ Παῦλος. Ποῖον δὴ τοῦτο; Τὸ, Μετὰ αἰδοῦς καὶ σωφροσύνης, φησὶν, ἐν καταστοϊλῇ κοσμίᾳ κοσμεῖν ἑαυτὰς, μὴ ἐν πλέγμασιν, ἣ χρυσῷ, ἣ μαργαρίταις, ἀ.λ.' ὃ ἔργων ἀγαθῶν. ἹΚαταστολὴν τί φησι; Τουτέστι, τὴν ἀμπεχόνην πάντοθεν περιεστάλθαι χαλῶς, χοσμίως, μὴ περιέργως ἐκεῖνο γὰρ κόσμιον, τοῦτο ὃς ἄχοσμον. Τί λέγεις; προσέρχῃ δεομένη τοῦ Θεοῦ, καὶ περίχεισαι χρυσία καὶ ἐμπλέγματα; μὴ γὰρ χορεῦσαι ἦλθες; μὴ γὰρ γάμων μεθέξουσα; μὴ γὰρ εἰς πομπὴν παρεγένου; Ἐχεῖ τὰ χρυσία, ἐχεῖ τὰ ἐμπλέγματα, ἐχεῖ τὰ πολυτελῆ ἱμάτια ἔχει καιρόν \" νῦν δὲ οὐδενὸς χρεία τούτων. Ἦλθες παρακαλέσαι, δεηθῆναι ὑπὲρ ἁμαρτημάτων, ἐντευξομένη ὑπὲρ ὧν ταστήσουσα αὐτόν. τί χοσμεῖς σαυτὴν; Οὐχ ἔστι ταῦτα ἱχετενούσης τὰ σχήματα. Πῶς δύνασαι στεγάξαι; πῶς δύνασαι δακρῦσαι; πῶς μετὰ ἐχτενείας εὔξασθαι, τοιοῦτον σχῆμα περιχειμένη; Κἂν δαχρύσῃς, γέλως ἔσται τὰ δάκρυα τοῖς ὁρῶσιν \" οὐ γὰρ χρυσοφορεῖν τὴν δαχρύουσαν δεῖ\" ἐπεὶ σχηνὴ ἐστι καὶ ὑπόχρισις. Πῶς γὰρ οὐ σχηνὴ, ὅταν ἀπ᾽ αὐτῆς τῆς διανοίας, ἀφ᾽ ἧς ἡ τοταὐτὴ πολυτέλεια καὶ φιλοτιμία ἐτέχθη, ἀπὸ τῆς αὑτῆς καὶ δάχρνα προχέηται; Περίξλε πᾶπαν ἐχείνην τὴν ὑπόχρισιν θεὸς οὐ παίζεται. Ταῦτα τῶν μίμων καὶ τῶν ὀρχηστῶν ἔστι τῶν ἐν ταῖς σχηναῖς διημερευόντων \" γυναιχὶ δὲ χοσμίᾳ οὐδὲν τούτων πρέπει. Μετὰ αἰδοῦς, φησὶ, καὶ σωφροσύνης.","t":"“I desire, then, that in every place the men should pray, lifting holy hands without anger or quarreling; likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair or gold or pearls or costly attire, but with what is proper for women ….”\n\n“When you pray,” says Christ, “you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly I say to you, they have their reward. But when you pray, go into your inner room, shut the door, and pray to your Father who is in secret, and he will reward you openly.” What then does Paul say? “I desire that the men pray in every place, lifting holy hands without anger or quarreling.” But this is not opposed to that, God forbid; it is in full harmony with it. How and in what way? First we must say what “Go into your inner room” means, and why he commands this: whether one must pray in every place, and whether one must not pray in church, or in any other part of the house, but only in the inner room. What then does it mean? Christ is here teaching freedom from vainglory: he says not simply “secretly,” but “make your prayers hidden.” Just as when he says, “Do not let your left hand know what your right hand is doing,” he is not simply speaking about hands but is setting forth the utmost flight from vainglory, so here too he hints at this. He did not, then, confine prayer to a place, but commanded one thing only: freedom from vainglory.\n\nPaul says these things in contrast to Jewish prayer. See what he says: “in every place, lifting holy hands,” which was not lawful for the Jews. They were not permitted to approach God, to sacrifice and perform their worship, anywhere else; those who flocked together from every part of the world had to perform all their sacred rites in one place, in the temple. Against this he brings in his exhortation. Having freed them from that compulsion, our affairs, he says, are not like those of the Jews. Just as he commands that prayers be made for all (for Christ too died for all, and “for all,” he says, “I preach these things”), so it is good to pray everywhere; the care, then, must be not about the place but about the manner of prayer. Pray everywhere, he says, but everywhere lift holy hands: this is what is required. What does “holy” mean? Pure. And what does “pure” mean? Not washed with water, but pure of greed, murders, robbery, and blows.\n\n“Without anger and quarreling.” What does this mean? Who is angry while praying? That is, without bearing grudges. Let the mind of the one who prays be pure, freed from every passion; let no one approach God with enmity, no one with resentment and doubting. What does “without doubting” mean? [Without asking whether] we shall be heard. So one must not doubt at all that we shall be heard. “For whatever you ask,” he says, “believing …; forgive, if you have anything against anyone.” This is “without anger and doubting.” And how, someone says, shall I be able to believe that I shall obtain what I ask? If you ask nothing contrary to what he is ready to give; if nothing unworthy of the King, nothing worldly, if everything is spiritual; if you approach without anger, with pure hands, with holy hands (and holy hands are those that give alms). If you approach so, you will certainly obtain what you ask. “For if you,” he says, “who are evil, know how to give good gifts to your children, how much more your Father who is in heaven?” By “doubting” (dialogismos) he means hesitation.\n\n“Likewise also the women.” I want them too, he says, to approach God without anger, without doubting, to have holy hands, not to follow their own desires, not to rob, not to be greedy. For what does it matter if she does not rob herself but does it through her husband? But from women Paul asks something more. What is that? “With modesty and self-control,” he says, “to adorn themselves in respectable apparel, not with braided hair or gold or pearls, but with good works.” What does he mean by “apparel” (katastolē)? That is, the garment wrapped well about on all sides, decently, not elaborately; for that is decent, and this indecent. What do you say? You come to beseech God, and you are hung about with gold and braids? Did you come to dance? To share in a wedding? Did you come to a procession? There gold, braids, and costly garments have their occasion; now none of these is needed. You came to entreat, to beg pardon for sins, to intercede for your offenses, to appease him. Why do you adorn yourself? These are not the trappings of a suppliant. How can you groan? How can you weep? How can you pray earnestly, wearing such attire? Even if you weep, the tears will be laughable to those who see you; a weeping woman ought not to wear gold. Otherwise it is a stage and a pretense. For how is it not a stage, when tears are shed from the very mind that gave birth to such extravagance and ambition? Strip off all that pretense: God is not mocked. These things belong to the mimes and dancers who spend their days on the stage; nothing of this befits a decent woman. “With modesty,” he says, “and self-control.”","f":"Chrysostom, <i>Hom. 1 Tim.</i> 8.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/8-1)."},"chrysostom-hom-1-timotheum/8.2":{"o":"Μὴ τοίνυν τὰς ἑταιριζομένας μιμοῦ - διὰ γὰρ πούτου τοῦ σχήματος ἐχεῖναι πολλοὺς ἐπισπῶνται τοὺς ἐραστὰς, κἀντεῦθεν πολλαὶ πονηρὰν ἔλαθον ὑποψίαν πολλάχις, καὶ οὐδὲν ἐχ τοῦ χόσμον τούτου ἀπὦναντο\" πολλοὺς γὰρ διὰ τῆς δόξης ταύτης ἔδλαψαν. Ὥσπερ γὰρ ἡ πεπορνευμένη κἂν ἔχῃ σώφρονος δόξαν, οὐδὲν τῆς δόξης ἀπώνατο, τοῦ τὰ χρύφια δικάζοντος τότε πάντα εἰς μέσον ἄγοντος \" οὕτως οὐδὲ ἡ σώφρων, ἂν ἐπιτηδεύσῃ διὰ τοῦ σχήματος μοιχείας δόξαν λαθεῖν, ἀπώνατό τι τῆς σωφροσύνης \" πολλοὶ γὰρ διὰ τῆς δόξης ταύτης ἐδλάδησαν. Τί οὖν ἐγὼ πάθω, φησὶν, ἂν ἕτερος ὑποπτεύσῃ; Σὺ δίδως τὴν ἀφορμὴν διὰ τοῦ σχήματος, διὰ τοῦ βλέμματος, διὰ τῶν χινημάτων. Διὰ τοῦτο πολὺς τῷ Παύλῳ λόγος τῆς ἀμφιάτεως, πολὺς τῆς αἰδοῦς. Εὶ δὲ ἃ πλούτου μόνον ἐστὶ τεχμήρια ταῦτα περιεῖλε, χρυσὸν, μαργαρίτας, ἱμάτια πολυτελῆ, πῶς οὐ πολλῷ μᾶλλον ἃ περιεργίας ἐστὶν, οἷον ἐπιτρίμματα, ὑπογραφὰς φωνὴν, ὄμμα ὑχρὸν καὶ πάσης πορνείας γέμον, ἽΛπαντα γὰρ ταῦτα διὰ τοῦ εἰπεῖν, ᾿Εν χαταστο- «}ῇ κοσμίᾳ, ἡνίξατο, καὶ διὰ τοῦ εἰπεῖν, Μετὰ αἱδοῦς ταῦτα γὰρ ἀναιδείας ἐστὶ καὶ ἀσχημοσύνης. ᾿Ανάσχεσθέ μου, παρχχαλῶ γυμνότερον γὰρ ὁλόγος τὸν ἔλεγχον προσάγει, οὐχ ἕνα πλήξῃ, οὐδ᾽ ἵνα λυπήσῃ, ἀλλ᾽ ἵνα τὸ ἀλλότριον τῆ; ἀγέλης ἅπαν περιέλῃ. σχύτη ἢ τοῦ λιτοῦ σχήματός ἐστι περιεργία, ὡς Εἰ ταῖς ἄνδρας ἐχούξαις, εἰ ταῖς τρυφώσαις, εἰ ταῖς πλουτούσαις ταῦτα ἀπαγορεύει, πολλῷ μᾶλλον παῖς παρθενίαν ἀναδεδεγμένα:ς. Καὶ τίς, φησὶ, παρθένος χρυσία περιτίθεται; τίς δὲ ἐμπλέγματα; Τοταῦτα μηδὲν εἶναε πρὸς ἐκεῖνα. Ἔνεστι γὰρ καὶ δύ᾽ εὐτελῶν ἱματίων μᾶλλον χαλλωπίζεσθαι τῶν τὰ χρυσία περιχειμένων. Ὅταν γὰρ σφόδρα ἧ χνανὸς ὁ χιτὼν, καὶ τῇ ζώνῃ συνεσταλμένος μετὰ πολλῆς πἧς ἀχριδείας περὶ τὸ στῆθος, καθάπερ τούτων τῶν ἐπὶ τῆς σχηνῆς ὀρχουμένων, ὥστε μῆτε εἰς πλάτος λεσθαι, ἀλλ᾽ ἀμφοτέρων εἶναι μέσον, καὶ πολλὰς ἔχειν περὶ τὰ στέρνα τὰς ῥυτίδας, πόσων σηριχῶν οὐχ ἱκανὸν τοῦτο δελεάσαι μᾶλλον; Τί δὲ, ὅταν τὸ ὑπόδημα ἐν τῷ μέλανι σφόδρα ἀποστίλδῃ δι᾿ αὐτοῦ, λῆγον εἰς ὀξὺ, καὶ τὴν ἐν ταῖς ζωγραφίαις εὐφυῖαν ἣ μιμούμενον, ὥστε μῆτε τὸν ταρσὸν ἀνέχειν πολύ; τί δὲ, ὅταν τὴν ὄψιν ἐπιτρίμμασι μὲν μὴ καλλωπέζῇς, ἀπονίπτῃς δὲ μετὰ πολλῆς τῆς ἀχριδείας καὶ τῆς σχολῆς, καὶ διατείνῃς μετὰ \" τοῦ μετώπου πολὸ τῆς ὄψεως λευκότερον τὸ χάλυμμα, εἶτα ἄνωθεν τὰ φάρος ἐπιτιθῇς, ὡς ἂν τῷ λευχῷ τὸ μέλαν ἐμπρέπῃ : ΤΙ ἄν τις εἴποι περὶ τῶν ὀφθαλμῶν τὰς μυρίας ἐχεένα περιστροφάς; περὶ τῆς δέσεως, τῆς νῦν μὲν χρυπτομένης, νῦν δὲ γυμνουμένης ἐν τῇ δέσει τῆς περιπτηθίδος; καὶ γὰρ καὶ τοῦτο γυμνοῦσι πολλάκις, ὥστε τοῦ ζώσματος τὴν ἀχρίδειαν φαίνεσθαι, τοῦ φάρους παντὸς περὶ τὴν χεφαλὴν περιαγομένου. Τὸς δὲ χεῖρας, καθάπερ οἱ τραγῳδοὶ, οὕτω μετὰ ἀχριδείας λον αὐταῖς. Τί ἄν τις εἴπο: τὴν βάδισιν, καὶ τὰ ἄλλα ἐπιτηδεύματα παντὸς χρυσίου μᾶλλον δυνάμενα τοὺς θεωμένους ἑλεῖν; Φοδηθῶμεν, ἀγαπητοὶ, μῇ ἀχούσωμεν καὶ ἡμεῖς, ἄπερ ὁ προφήτης ἔλεγε ταῖς τῶν Ἑθδραίων γυναιξὶ περὶ τὸν χόσμον τὸν ἔξωθεν σχολημέναις \" ᾿Αγτὶ ζώνης σχοινίῳ ζώσῃ, καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς σου φαλάχρωμω ἕξεις. Ὥστε ταῦτα μᾶλλον ἐπαγωγὰ τῶν χρυσίων ἐστὶν, ὡς πολλῶν ἑτέρων καὶ πρὸς τοῦτο ἐπιτετηδεὺ μένων, πρὸς τὸ ὁρᾶσθαι καὶ αἰχμαλωτίζειν τοὺς θεωμένους. Οὐχ ἔστι μικρὸν τὸ ἁμάρτημα, ἀλλὰ καὶ σφόδρα μέγα, ἱκανὸν παροξῦναι τὸν Θεὸν, ἑχανὸν παντὶ τῷ πόνῳ τῆς παρθενίας λυμήνασθαι.","t":"Do not, then, imitate the courtesans; for by this kind of attire they draw many lovers. From this many women have often fallen under evil suspicion and gained nothing from their adornment, and by that reputation they have harmed many. Just as a woman who has committed sexual immorality gains nothing from a reputation for chastity, even if she has it, since the one who judges secret things will then bring everything into the open, so neither does a chaste woman gain anything from her chastity if by her attire she contrives to earn a reputation for adultery; for many have been harmed by such a reputation. What am I to do, she says, if someone else suspects me? You give the occasion by your attire, your glance, your movements. That is why Paul has much to say about dress and much about modesty. And if he removed these things, which are only signs of wealth (gold, pearls, costly garments), how much more what belongs to elaborate artifice, such as cosmetics, eye paint, an affected voice, a languishing eye full of all sexual immorality! He hinted at all these by saying “in respectable apparel” and “with modesty”; for these belong to shamelessness and indecency.\n\nBear with me, I beg you. The discourse brings its reproof more nakedly, not to wound or to grieve, but to remove everything foreign to the flock. … If he forbids these things to married women, to those living in luxury, to the wealthy, much more to those who have embraced virginity. And what virgin, someone says, puts on gold? What virgin wears braids? [I say that] such things are nothing compared with the rest. For it is possible to beautify oneself with cheap garments more than those who wear gold. When the tunic is a deep blue, drawn in by the girdle with great precision about the breast, like those of the dancers on the stage, so as to be neither too loose nor too tight but between the two, and has many folds about the breast, is this not enough to entice more than many silks? And what of when the shoe, very black, gleams through, tapering to a point and imitating the elegance of paintings, so that the instep hardly shows? And what of when you do not beautify your face with cosmetics, but wash it with great care and leisure, and stretch across the forehead a veil much whiter than the face, then put the mantle on top, so that the black may set off the white? What might one say of the countless turnings of the eyes? Of the band, now hidden, now bared, in tying the breast-wrap? For they often bare this too, so that the precision of the girdle may show, while the whole mantle is drawn about the head. And the hands, like tragic actors, they arrange with such precision …. What might one say of the gait and the other contrivances, able more than any gold to capture those who look?\n\nLet us fear, beloved, lest we too hear what the prophet said to the women of the Hebrews who busied themselves with outward adornment: “Instead of a girdle you will be girded with a rope, and instead of the adornment of your head you will have baldness.” So these things are more alluring than gold, since many other things too are contrived for this purpose, to be seen and to take captive those who look. The sin is not small but very great, enough to provoke God, enough to ruin all the labor of virginity.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 8.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/8-2)."},"chrysostom-hom-1-timotheum/8.3":{"o":"Χριστὸν ἔχεις νυμφίον \" τί ἐραστὰς ἀνθρώπους ἐπισπᾶσαι; Μοιχείας σς τότε χρινεῖ. Διὰ τί μὴ χοσμῇ τὸν χόσμον τὸν αὐτῷ ἀρέσχοντα, τὸν αὐτῷ φῶον, τὴν αἰδὼ, τὴν σωφροσύνην, τὴν κοσμιότητα, τὴν σώφρονα χαταστολὴν; αὕτη πορνιχὴ τίς ἐστι καὶ αἰσχρά. Οὐκέτι διαγινύσχομεν τὰς πόρνας καὶ τὰς παρθένους. Ὅρα εἰς πόσην ἀσχημοσύνην ἐξήγαγον δαυτάς. ᾿Ανεπιτήδευτον εἶναι χρὴ τὴν παρθένον, ἁπλῶς καὶ εἰκῇ διεσχευασμένην \" ἡ δὲ μυρία ἐπιτὴ δεύει πρὸς τὴν φαινομένην διασχευήν. Παῦσαι τῆς μανίας, γύναι, ἐπὶ τὴν ψυχὴν μετάγαγε τὴν τοιαύ-. τὴν σπουδὴν, ἐπὶ τὴν ἔσω ἐμπρέπειαν \" οὗτος γὰρ ὁ χόσμος ὁ ἔξωθεν περιχείμενος οὐχ ἀφίησι τὸν ἕνδον γενέσθαι χαλόν. Ὃ περὶ τοῦτον ἡἠσχολημένος, τοῦ ἕνδον χαταφρονεῖ, ὥσπερ ὁ τούτου χαταφρονῶν, πᾶσαν τὴν σπουδὴν περὶ τὸν ἔνδον ἐνδείχνυται. Μὴ μοι εἴπῃς, Οἴμοι, ἱμάτιον ἐχτετριμμένον φορῶ, ὑπόδημα εὐτελὲς, χάλυμμα οὐδχμινόν - ποῖος ταῦτα χόσμος; Μὴ ἀπάτα σαυτῆν. Ἕνεστιν, ὅπερ ἔφην, διὰ τούτων μειζόνως καλλωπίζεσθαι, ἣ δι᾽ ἐχείνων, μάλιστα διὰ τῶν ἐχτετριμμένων ἱματίων, ἣ τῶν χαλῶς πρὸς τὸ σχῆμα τὸ ἀναιδὲς, καὶ στιλδόντων λαμπρόν. Ἐμοὶ ταῦτα λέγεις \" τέ ὃξ τῷ Θεῷ ἐρεῖς τῷ τὴν διάνοιαν εἰδότι, μεθ᾽ ἧς ταῦτα ποιεῖς; ᾿Αλλ οὐχ ὥστε πορνεῦσαι ποιεῖς; ᾿Αλλὰ τί; ὥστε θαυμασθῆναι; καὶ οὐχ αἰσχύνῃ, οὐδὲ ἐρυθριᾷς ἐπὶ τούτοις βουλομένη θαυμάξεσθαι; ᾿Αλλ᾽ ἁπλῶς, φησὶ, ταῦτα περίχειμαι, οὐδὲ ἐπὶ τούτῳ. Οἷδεν ὁ Θεὸς ἃ φθέγγῃ πρὸς ἡμᾶς. Μὴ γὰρ ἐμοὶ δίδως λόγον; Ἐχείνῳ τῷ παρόντι τοῖς γινομένοις, καὶ τότε ἐξετάζοντι ταῦτα, ἐχείνῳ ᾧ γυμνὰ καὶ τετραχηλισμένα πάντα. Διὰ τοῦτο καὶ ἡμεῖς ταῦτα λέγομεν νῦν, ἵνα ὑμᾶ; τῶν εὐθυνῶν ἐχείνων μὴ ποιήσωμεν ἐνόχους. Φοδηθῶμὲν μὴ καὶ ὑμῖν ὀνειδίσῃ, ἃ διὰ τοῦ προφήτου ταῖς Ἰουδαίων γυναιξὶν, 1θον ὀφθῆναί μοι θρυπτόμεναι καὶ τοῖς ποσὶν ἅμα παίζουσαι. ᾿Ανεδέξα-σθε ἀγῶνά μέγαν, ἔνθα ἀθλήσεως, οὐ καλλωπισμοῦ δεῖ, πυχτεύειν δεῖ, οὐ βλαχεύειν. Οὐχ ὁρᾷς αὐτοῖς μέλει καὶ σχήματος; Οὐδαμῶς - ἀλλὰ ταῦτα πάντα ἀφέντες, ἱμάτιον ἐλαίῳ διάδροχον μένοι, πρὸς ἕν μόνον ὁρῷσι, τὸ πλῆξαι, καὶ μὴ πάντοθέν σε βουλόμενος χαθελεῖν \" σὺ δὲ μένεις ἀπησχολημένη περὶ τὸν χόσμον τοῦτον τὸν σατανιχόν; Οὐδὲν βούλομαι λέγειν περὶ φωνῆς, πῶς πολλαὶ καὶ τοῦτο ἐπιτηδεύουσι, περὶ μύρων καὶ τῆς ἄλλης βλαχείας. Διὰ ταῦτα γελῶσιν ἡμᾶς αἱ χοσμικαί. Τὸ σεμνὸν τῆς παρθενίας ἀπόλωλεν \" οὐδεὶς τιμᾷ παρθένον, ὡς τιμᾷν χρή\" ἑαυτὰς γὰρ ἀτιμάζεσθαι ὅδι πεποιήχασιν. Οὐχ ἔδει, ὥσπερ ἐξ οὐρανοῦ παραγενομένας, οὕτως εἶναι περιδλέπτους ἐν τῇ Ἐχχλησίᾳ ποῦ Θεοῦ; νῦν δὲ χαταπεφρόνηνται δι᾽ ἑαυτὰ;, οὐ διὰ τὰς φρονίμους. Ὅταν γὰρ ἴδῃ σε, τὴν ἐσταυρωμένην εἶναι ὀφείλουσαν, ἡ ἄνδρα ἔχουσα καὶ παιδία καὶ οἰχίας προεστῶσα, μᾶλλον αὐτῆς τὸν χόσμον τοῦτον διώχουσαν, πῶς οὐ καταγελάσεται; πῶς οὐ καταφρονήσει; Ὁ ρᾷ; πόση ἡ σπουδή; πόση ἡ μελέτη; δι᾽ εὐτελείας νικᾷς τὴν χοσμουμένην τὰ πολυτελῆ, μᾶλλον αὐτῆς κχαλλωπιζομένη τῆς τὰ χρυσία περιχκειμένης. “Ἃ πρέπει σοι οὐ ζητεῖς, ἃ οὐ πρέπει σοι, ἐχεῖνα μετέρχῃ, δέον σε τὰ ἀγαθὰ ἔργα μετιέναι. Διὰ τοῦτο τῶν χοσμιχῶν ἀτιμότεραι αἱ παρθένοι \" οὐ γὰρ ἄξια τῆς παρθενίας τὰ ἔργα ἐπιδείκνυνται. Ταῦτα εἰρήχαμεν οὐ πρὸς πάσας, μᾶλλον δὲ πρὸς πάτας, τὰς μὲν ὑπευθύνους, ἵνα σωφρο- Ἀλλ᾽ ὁρᾶτε ὅπως μὴ εἰς ἔργον ἡ ἐπιτίμησις ἔλθῃ. Οὐ γὰρ ἵνα λυπήσωμεν, εἴπομεν, ἀλλ᾽ ἵνα διορθωσώμεθα, ἵνα χαυχησύμεθα ἐν ὑμῖν. Γένοιτο δὲ πάντας ἡμᾶς τὰ τῷ Θεῷ δοχοῦντα ποιεῖν, καὶ εἰς δόξαν αὐτοῦ ζῆν, ὥστε καὶ τῶν ἐπηγγελμένων τυχεῖν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"You have Christ as your bridegroom; why do you draw human lovers? He will then judge you for adultery. Why do you not adorn yourself with the adornment that pleases him, that is dear to him: modesty, self-control, decency, chaste apparel? This other is harlot-like and shameful. We can no longer tell harlots from virgins. See into what indecency they have brought themselves. A virgin should be without artifice, dressed simply and without care; but she contrives countless things for the arrangement that is seen. Stop this madness, woman; transfer such zeal to the soul, to inward beauty. This adornment worn outside does not let the inner one become beautiful. One who is busied with this despises what is within; just as one who despises this shows all zeal for what is within.\n\nDo not say to me: Alas, I wear a worn-out garment, a cheap shoe, a worthless veil; what adornment is this? Do not deceive yourself. It is possible, as I said, to beautify oneself more through these than through those, especially through worn garments, more than through garments well suited to a shameless appearance and gleaming brightly. You say these things to me; but what will you say to God, who knows the mind with which you do them? You do not do it in order to commit sexual immorality? What then? To be admired? And are you not ashamed, do you not blush at wanting to be admired for such things? But I wear them simply, she says, not for that purpose. God knows what you are saying to us. Are you giving account to me? Give it to him who is present at what is done and will then examine these things, to him to whom all things are naked and laid bare. That is why we say these things now, so as not to make you liable to that accounting. Let us fear lest he reproach you too with what he said through the prophet to the women of the Jews: “… to be seen by me, mincing and playing with their feet.”\n\nYou have undertaken a great contest, where training is needed, not beautification; one must box, not be soft. Do you not see the boxers? Do they care about appearance? Not at all; leaving all this aside, with a garment soaked in oil they look to one thing only, to strike and not be struck; [the devil] stands by, wishing to bring you down from every side; and do you remain busied with this satanic adornment? I do not want to say anything about the voice, how many cultivate this too, nor about perfumes and the rest of the softness. Because of these things the women of the world laugh at us. The dignity of virginity has perished; no one honors a virgin as one should, for they have made themselves dishonored. Should they not be looked upon in the church of God as if they had come from heaven? Now they are despised because of themselves, not because of the sensible ones. When a woman who has a husband and children and manages a household sees you, who ought to be crucified to the world, pursuing this adornment more than she does, how will she not laugh, how will she not despise you? Do you see how great the zeal, how great the study? Through cheapness you outdo the woman adorned with costly things, making yourself more beautiful than the one wearing gold. What befits you, you do not seek; what does not befit you, that you pursue, when you ought to pursue good works. That is why virgins are less honored than women in the world: they do not show works worthy of virginity.\n\nWe have said these things not to all, or rather to all: to those who are guilty, that they may be brought to their senses … But see to it that the rebuke does not have to come to action. We did not speak in order to grieve you, but to correct you, so that we may boast of you. May we all do what pleases God and live for his glory, so as to obtain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 8.3 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/8-3)."},"chrysostom-hom-1-timotheum/9.1":{"o":"Γυνὴ ἐν ἡσυχίᾳ μανθαγνέτω ἐν πάσῃ ὑποταγῇ. Γυναικὶ δι δἰδάστεν οὐκ ἐπιτρέπω, οὑδὰ αὐθεντεῖν ἀνδρὸς, ἀ11᾽ εἶναι ἐν ἡσυχίᾳ. ᾿Αδὰμ γὰρ πρῶτος ἐπιάσθη, εἶτα Εὔα\" καὶ ᾿Αδὰμ οὖχ ἡπατήθη, ἡ δὲ γυνὴ ἀπατηθεῖσω ἐν παραδάσει γέγονε\" σωθήσεται δὲ διὰ τῆς τεχγογογίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. Πολλὴν ἀπαιτεῖ τὴν αἰδὼ παρὰ τῶν γυναικῶν ὁ μαχάριος Παῦλος, πολλὴν τὴν χοσμιότητα. Διὰ τοῦτο οὐ μέχρι σχημάτων, οὐ μέχρι χαταστολῆς πρόεισιν, ἀλλὰ καὶ μέχρι φωνῆς \" καὶ τί φησι; Γυγὴ ἐν ἡσυχίᾳ μαγθανέτω. Τί ἐστι τοῦτο; Μηδὲ φθεγγέσθω, φησὶν, ἐν ἐχχλησίᾳ γυνή\" ὅπερ καὶ ἐν τῇ πρὸς Κορινθίους Ἐπιστολῇ γράφων ἔλεγεν\" Αἰσχρὸν γάρ ἐστιν γυναιξὶν ἐν ἐκκλησίᾳ «.ἰαλεῖν. Τί δήποτε; Ὅτι ὁ νόμος αὐτὰς, φησὶν, ὑπέταξε. Καὶ πάλιν ἑτέρωθι, Εἰ δέ τι μανθάνειν ἐθέλουσιν, ἐν οἴκῳ τοὺς ἐδίους ἄνδρας ἐἑπερωτάτωσαν,.. ᾿Αλλὰ τότε μὲν αἱ γυναῖχες ἀπὸ τῆς τοιαύτης διδασχαλίας ἐσίγων \" νυνὶ δὲ παρ᾽ αὐταῖς πολὺς ὁ θόρυδος, πολλὴ ἧ χραυγὴ, πολλὴ ἡ διάλεξις, οὐδαμοῦ ἀλλαχοῦ τοσαὐτη, ὅση ἐνταῦθα πάσας διαλεγομένας ἴδοι τις ἂν, ὅσα οὔτε ἐν ἀγορᾷ, οὔτε ἐν βαλανείοις. \"Ὥσπερ γὰρ δι᾽ αὐτὸ τοῦτο παραγινόμεναι, ἵνα ἄνεσιν ἔχωται ἅπασαι. Διὰ τοῦτο πάντα ἄνω καὶ χάτω γέγονε\" καὶ οὐχ ἐννοοῦσιν, ὅτι οὐδὲ ἔστιν ἄλλως μαθεῖν τι τῶν χρησίμων μὴ ἡσυχαξηύσας. Ὅταν γὰρ ἐπείγηται μὲν πρὸς τὴν διάλεξιν ὁ λόγος, μηδεὶς δὲ προῦἐχη τοῖς λεγομένοις, τί τὸ ὄφελος; Τοσοῦτον γὰρ αὑτὴν σιγηρὰν εἶναι δεῖ, φησὶν, ὡς μὴ μόνον περὶ βιωτικῶν, ἀλλὰ μηδὲ περὶ πνευματιχῶν φθέγγεσθαι ἐν ἐχχλησίχ, Τοῦτο χόσμος, τοῦτο αἰδὼς, τοῦτο μᾶλλον σὐτὴν τῶν ἱματίων χοσμῆσαι δυνήσεται\" ἂν οὕτως ἑαυτὴν περιστείλῃ, δυνήσεται καὶ μετὰ πολλῇς τῆς εὐχοσμίας τὰς εὐχὰς ποιεῖσθαι. Γυναικὶ δὲ οὐκ ἐπιτρέπω διδάσκειν. Οὐκ ἐπιτρέπω, φησί\" ποίαν ἐνταῦθα τοῦτο ἔχει τὴν ἀχολουθίαν; Καὶ πολλῆν. Περὶ ἡσυχίας διελέγετο, περὶ χοσμιότητος, περὶ αἰδοῦς \" εἶπεν, ὅτι Λαλεῖν αὐτὰς οὐ βούλομαι. Πάντοθεν τοίνυν βουλόμενος αὐτῶν περιχόψαι τὴν ἀφορμὴν τῆς λαλιᾶς, μηδὲ διδασχέτωσαν, φησὶν, ἀλλὰ τὴν τῶν μαθητενομένων ἐχέτωσαν τάξιν\" οὕτω γὰρ διὰ τῆς σιγῆς καὶ τὴν ὑποταγὴν δείξουσι. Λάλον γάρ πως τὸ γένος ἐστί \" διὰ τοῦτο πάντοθεν αὐτὴν καταστέλλει. ᾿Αδὰμ γὰρ, φησὶ, πρῶτος ἐπλάσθη, εἴτα Εὔα\" καὶ ᾿Αδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἀπατηθεῖσα ἐν παραδάσει γέγονε. Τί οὖν ταῦτα πρὸς τὰ; νῦν; Ναὶ, φησί τῆς πλείονος ἀπἔλαυσε τιμῆς τὸ τῶν ἀνδρῶν γένος \" πγρῶτον 6θη. ᾿Αλλαχοῦ δὲ καὶ τὸ μεῖζον ἔδειξεν, οὕτω λέγων Οὐ γὰρ ἐπλάσθη ὁ ἀνὴρ διὰ τὴν γυναῖκα, ἀ.11' ἡ γυνὴ διὰ τὸν ἄνδρα. Τὶ οὖν τοῦτο λέγει; Πολλαχόθεν βουλόμενος τὸν ἄνδρα πρωτεύειν. Πρῶτὸν μὲν γὰρ ἀπὸ τούτων ἐχέτω τὰ πρωτεῖα, φησὶ, δεύτερον δὲ ἀπὸ τῶν ἤδη γενομένων. Ἐδίδαξέ ποτε πὸν ἄνδρα, καὶ πάντα χατέστρεψε, καὶ τῇ παραχοῇ ὑπεύθυνον ἐποίησε. Διὰ τοῦτο αὐτὴν ὑπέταξεν ὁ Θεὸς, ἐπειδὴ τῇ ἀρχῇ, μᾶλλον δὲ τῇ ὁμοτιμίᾳ χκαχῶς ἐχρήσατο. Πρὸς τὸν ἄνδρα σου, φησὶν, ἡ ἀποστροφή σου. Πρὸ δὲ τούτου οὐχ εἴρητο τοῦτο. Πῶς δὲ ᾿Αδὰμ οὐκ ἠπατήθη; οὐχοῦν οὐ παρήχουσεν, εἴ γε οὐχ ἠπατήθη. Πρόσεχε ἀχριδῶς. Ἡ γυνή φησιν, Ὁ ὄφις ἠπάτησέ με\" ὁ δὲ ᾿Αδὰμ, οὗ χέγει, Ἢ γυνὴ ἠπάτησέ με, ἀλλ᾽ ὅτι Αὕτη ἔδωχέ μοι, καὶ ἔφαγον. Οὐχ ἔστι δὲ ἴσον, παρὰ τῆς ὁμοφύλου χαι συγγενοῦς δέξασθαι τὴν ἀπάτην, καὶ παρὰ θηρίον, τοῦ δούλου, τοῦ ὑποτεταγμένου\" ὥστε ἐχεῖνο ἀπάτης ἐστί. Πρὸς οὖν τὴν σύγχρισιν τῆς γυναιχός φησιν αὐτὸν μὴ ἡπατῆσθαι, ὅτι ἐχείνη μὲν ὑπὸ τοῦ δούλου καὶ ὑποτεταγμένου, οὗτος δὲ ὑπὸ τῆς ἐλευθέρας. Πάλιν δὲ οὐ. περὶ τοῦ ᾿Αδὰμ εἴρηται, ὅτε Εἶδα τὸ ξύλον ὅτι καιλὸν εἰς βρῶσιν, ἀλλὰ περὶ τῆς γυναιχὸς, καὶ ὅτι ἔφαγε, καὶ ἔδωχε καὶ τῷ ἀνδρὶ αὐτῆς\" ὥστε οὗτος οὐχ ἐπιθυμίᾳ ἁλοὺς παρέδη, ἀλλὰ τῇ γυναιχὶ πεισθεὶς ἁπλῶς. Ἐδίδαξεν ἅπαξ ἡ γυνὴ, καὶ 'τάντα χατέστρεψε᾽ διὰ τοῦτό φησι, Μὴ διδασχέτω. Τί οὖν πρὸς τὰς λοιπὰς, εἰ ἐχείνη τοῦτο ἔπαθε; Καὶ πάνυ\" τὸ γὰρ γένος ἀσθενὲς καὶ χοῦφον. “Αλλως δὲ, περὶ τῆς φύσεως ἐνταῦθα πάσης λέγεται \" οὐ γὰρ εἶπεν, Ἡ δὲ Εὔα ἀπατηθεῖσα, ἀλλ᾽, Ἡ γυνὴ, ὅπερ ἐστὶν ὄνομα τοῦ χοινοῦ γένους μᾶλλον ἣ ἐχείνης. Τί οὗν; πᾶσα ἡ φύσις ἐν παραδάσει γέγονε δι᾽ ἐχείνης; “Ὥσπερ περὶ τοῦ ᾿Αδάμ φησιν, ὅτι Ἔν» ὁμοιώματε - ξῆς παραδάσεως ᾿Αδὰμ, ὅς ἐστι τύπος τοῦ Ἴοντος\" οὕτω καὶ ἐνταῦθα τὸ γυναιχεῖον γένος παρέθη, οὐ τὸ ἀνδρεῖον. Τί οὖν; οὐκ ἔχει σωτηρίαν; Ναὶ, φησί. ἸΙοίαν δὴ ταύτην; Τὴν διὰ τῶν τέχνων\" οὐ γὰρ δὴ περὶ τῆς Εὔας ἔλεγεν’ ᾽Εὰν μείνωσιν ἐν τῇ πίστει καὶ τῇ ἀγάπῃ καὶ τῷ ἀγιασμῷ μετὰ σωφροσύνης. Ποίᾳ πίστει; ποίᾳ, ἀγάπῃ; ποίῳ ἀγιασμῷ μετὰ σωφροσύνης; Ὡς ἂν εἰ ἔλεγε’ Μὴ κατηφεῖς ἔστε, αἱ γυναῖχες, ὅτι τὸ γένος ὑμῶν διαδέόληται\" ἔδωχεν ὑμῖν ὁ Θεὸς καὶ ἑτέραν ἀφορμὴν σωτηρίας, τὴν παιδοτροφίαν' ὥστε μὴ μόνον δι᾿ ἑαυτῶν, ἀλλὰ καὶ δι᾽ ἑτέρων σώζεσθαι. Ὅρα πόσα κχατὰ ταυτὸν ζητήματα τίχτετα!. Ἢ γυνὴ ἀπατηθεῖσα, φησὶν, ἐν παραδάσει Τίς; Ἢ Εὔα. Αὐτὴ οὖν σωθήσεται διὰ τῆς τεχνογονίας : Οὐ τοῦτό φησιν, ἀλλ᾽ ὅτι ἡ φύσις ἡ γυναιχεία σωθήσεται. Αὕτη δὴ οὖχ ἐν παραδάσει γέγονε; Ναὶ, γέγονεν, ἀλλὰ παρέθη μὲν ἡ Εὔα, σωθήσεται δὲ τὸ γυναιχεῖον γένος διὰ τῆς τεχνογονίας. Διὰ τί γὰρ μὴ καὶ διὰ τῆς οἰχεία; ἀρετῆς; μὴ γὰρ ἐχείνη τοῦτο ταῖς ἄλλαις ἐξέχλεισε; τί οὖν πρὸς τὰς παρϑένους; τί δὲ πρὸς τὰς στείρας; τί δὲ πρὸς τὰς χήρας, τὰς πρὶν ἣ τεχεῖν τοὺς ἄνδρας ἀποδαλούσας; απολώλασιν; ἐλπίδα οὐχ ἔχουσι; καὶ μὴν αἱ παρθένοι εἰσὶν αἱ μάλιστα εὐδοκιμοῦσαι. Τί ποτε οὖν βούλεται εἰπεῖν;","t":"“Let a woman learn in quietness with all submission. I do not permit a woman to teach or to have authority over a man, but to be in quietness. For Adam was formed first, then Eve; and Adam was not deceived, but the woman was deceived and fell into transgression. Yet she will be saved through childbearing, if they continue in faith and love and holiness with self-control.”\n\nBlessed Paul requires great modesty from women, great decency. That is why he goes not only as far as their bearing and dress, but even as far as their voice. And what does he say? “Let a woman learn in quietness.” What does this mean? Let a woman not even speak in church, he says; as he also said when writing the letter to the Corinthians: “For it is shameful for women to speak in church.” Why? Because the law, he says, has placed them in subjection. And again elsewhere: “If they wish to learn anything, let them ask their own husbands at home.” In those days women kept silent under such teaching; but now there is great noise among them, much shouting, much chatter, nowhere else so much as here. One might see them all talking here more than in the marketplace or the baths, as if they came for this very purpose, that all of them might have some recreation. That is why everything has been turned upside down; and they do not consider that it is impossible to learn anything useful except by keeping quiet. When the discourse presses on with its argument and no one attends to what is said, what is the use? A woman must be so silent, he says, as to speak in church not only about worldly matters but not even about spiritual ones. This is adornment, this is modesty; this will adorn her more than garments. If she wraps herself in this, she will be able to make her prayers with great decorum.\n\n“I do not permit a woman to teach.” “I do not permit,” he says. What is the connection here? A close one. He was discussing quietness, decency, and modesty; he had said, I do not want them to speak. Wishing, then, to cut off from every side their occasion for talking, he says, let them not teach either, but keep the rank of learners; for so by their silence they will also show their submission. The sex is somewhat talkative; that is why he restrains them on every side. “For Adam,” he says, “was formed first, then Eve; and Adam was not deceived, but the woman was deceived and fell into transgression.” What have these things to do with the present? Much, he says: the male sex enjoyed the greater honor, for it was formed first. Elsewhere he shows its superiority as well, saying, “For man was not created for woman, but woman for man.” Why does he say this? Because he wishes on many grounds that the man should have the first place. First, he says, let him have precedence on these grounds; second, on the grounds of what has already happened. She taught the man once, and overturned everything, and made him liable to the charge of disobedience. That is why God subjected her, since she used her rule, or rather her equality of honor, badly. “Your turning shall be to your husband,” he says. Before this it had not been said.\n\nHow was Adam not deceived? Then did he not disobey, if he was not deceived? Pay close attention. The woman says, “The serpent deceived me”; but Adam does not say, “The woman deceived me,” but “She gave me, and I ate.” It is not the same thing to be led astray by one of one’s own race and kin and to be led astray by a beast, a slave, a subject; the latter is deception in the proper sense. So it is in comparison with the woman that he says Adam was not deceived, because she was deceived by the slave and subject, he by a free woman. Again, it is not said of Adam that he saw “that the tree was good for food,” but of the woman, and that she ate and gave also to her husband; so he transgressed not because he was overcome by desire, but simply because he was persuaded by the woman. The woman taught once and overturned everything; that is why he says, Let her not teach. What has this to do with the rest of women, if she suffered this? Very much; for the sex is weak and light-minded. Besides, here he is speaking of the whole nature; for he did not say, “Eve was deceived,” but “the woman,” which is the name of the common sex rather than of her. What then? Did the whole nature fall into transgression through her? Just as he says of Adam, “in the likeness of Adam’s transgression, who is a type of the one who was to come,” so here too the female sex transgressed, not the male.\n\nWhat then? Has it no salvation? Yes, he says. What is that? Salvation through children; for he was not speaking about Eve when he said, “if they continue in faith and love and holiness with self-control.” What faith? What love? What holiness with self-control? As if he said: Do not be downcast, women, because your sex has been reproached. God has given you another occasion of salvation too, the bringing up of children, so that you may be saved not only through yourselves but also through others. See how many questions arise at this one point. “The woman was deceived,” he says, “and fell into transgression.” Who? Eve. Will she, then, be saved through childbearing? He does not say this, but that the female nature will be saved. Did not the female nature fall into transgression? Yes, it did; but Eve transgressed, and the female sex will be saved through childbearing. And why not through its own virtue too? Did Eve shut this way out for the other women? What then of virgins? What of the barren? What of widows who lost their husbands before bearing children? Have they perished? Have they no hope? And yet it is the virgins who are most highly esteemed. What, then, does he mean?","f":"Chrysostom, <i>Hom. 1 Tim.</i> 9.1 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/9-1)."},"chrysostom-hom-1-timotheum/9.2":{"o":"Τινές φασιν, ὅτι ὥσπερ τὸ πᾶν γένος ὑπέταξεν ἀπὸ τῆς διαπλάσεως διὰ τῶν εἰς τὴν πρώτην γενομένων γυναῖχα (ἐπειδὴ γὰρ ἡ Εὔα δευτέρα ἐπλάσθη καὶ ὑπετάγη, καὶ τὸ λοιπὸν γένος ὑποτασσέσθω, φησίν) \" οὕτως ἄρα, ἐπειδὴ, καὶ παρέδη, καὶ τὸ λοιπὸν γένος γέγονεν ἐν τῇ παραδάσει. ᾿Αλλ᾽ οὐχ ἔχει λόγον \" ἐχεῖ μὲν γὰρ τῆς τοῦ Θεοῦ δωρεᾶς γέγονε τὸ “πᾶν, ἐνταῦθα δὲ τῆς ἁμαρτίας τῆς γυναικός. Ὃ οὖν λέγει, τοῦτό ἔστιν\" ὅτι ὥσπερ πάντες ἀπέθανον ἄνθρωποι διὰ τοῦ ἑνὸς, ἐπειδὴ ὁ εἷς ἥμαρτεν, οὕτω καὶ πᾶν τὸ γυναιχεῖον γένος παρέδη, ἐπειδὴ ἐν παρα- Θάσει γέγονεν ἡ γυνή. Μηδὲν οὖν ἀλγείτω “ ἔδωχεν αὐτῇ ὁ Θεὸς παραμυθίαν οὐ μιχρὰν, τὸ τεχεῖν παιδία. ᾿Αλλὰ τοῦτο τῆς φύσεως, φησί. Καὶ ἐχεῖνο τῆς φύσεως \" οὐ γὰρ μόνον τὸ τῆς φύσεως, ἀλλὰ καὶ τὸ δ φησὶ, τῇ πίστει καὶ τῇ ἀγάπῃ καὶ τῷ ἁγιασμῷ. μετὰ σωφροσύνης \" τοντέστιν, ἐὰν αὐτοὺς ὁ ἐν ἀγάπῃ μετὰ τὸ τεχεῖν καὶ ἀγνείᾳ διατηρήσωσιν. Ἐν τούτοις οὐ μιχρὸν ἕξουσι τὸν ὑπὲρ τούτων μισθὰν, ἀλλὰ καὶ σφόδρα μέγαν, ὅτι ἀθλητὰς ἔθρεψαν τῷ Χριστῷ. ᾿Αγιασμὸν δὲ τὸν ὀρθὸν λέγει βίον, σωφροσύνην δὲ τὴν χοσμιότητα. Πιστὸς ὁ 1όγος. Πρὸς τοῦτο εἴρηται, οὐ πρὸς τὸ, Εἴ τις ἐπισκοπῆς ὀρέγεται, Ἐπειδὴ γὰρ τοῦτο ἀμφιδαλλόμενον ἦν, διὰ τοῦτο λέγει, Πιστὸς ὁ «1όγος, ὅτι δυνήσονται πατέρες ἀπολαύειν τῆς τῶν παίδων ἀρετῆς, καὶ μητέρες, ταν αὐτοὺς ἐχθρέψωσι χαλῶς. Τί οὖν, ἂν αὐτὴ μὲν ἣ μοχθηρὰ καὶ μυρίων καχῶν γέμουσα; ἄρα ἀπὸ τῆς παιδοτροφίας ὠφεληθήσεται; οὐχ εἰχὸς δὲ μᾶλλον τοιούτους αὑτοὺς τρέφειν ὁμοίους αὐτῇ; Περὶ τῆς ἐναρέτου ταῦτά φησιν, οὐ τῆς τυχούσης, ὅτι πολὺν καὶ τούτου λήψεται μισθὸν καὶ ἀμοιθήν. ᾿Αχούσατε ταῦτα, πατέρες καὶ μητέρες, ὡς οὐκ ἄμισθος ὑμῖν ἔσται ἡ παιδοτροφία. Τοῦτο οὖν καὶ προϊών φησιν, Ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεχνοτρόφησε \" μετὰ τῶν ἄλλων καὶ αὐτὸ τίθησιν. Οὐ γάρ ἔστι τοῦτο μιχρὸν τὸ τὰ δοθέντα παιδία παρὰ Θεοῦ, ταῦτα τῷ Θεῷ ἀνατιθέναι. \"ἂν γὰρ τὴν χρηπῖδα καὶ τοὺς θεμελίους χαλοὺς ἔχοιεν τῆς χαταδολῆς, μέγαν ἕξουσι τὸν μισθόν \" ὥσπερ οὖν ἀμελοῦντες, τὴν κόλασιν. Ἐπεὶ καὶ ὁ Ἠλεὶ διὰ τοὺς παῖδας ἀπώλετο ποὺς ἑαυτοῦ \" ἐχρὴν γὰρ αὑτοὺς νονθετεῖν, Καὶ μὴν ἐνουθέτει \" ἀλλ᾽ οὐχ ὡς ἔδει, ἀλλὰ μὴ βουληθεὶς αὐτοὺς λυπῇσα:, καὶ αὐτοὺς καὶ ἑαυτὸν προσαπώλεσεν. ᾿Αχούσατε ταῦτα, οἱ πατέρες\" παιδεύετε ὑμῶν τὰ πέχνα ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου μετὰ πολλῆς «ἧς ἐπιστροφῆς. ΓἌγριον ἣ νεότης, πολλῶν δεομένη τῶν ἐπιστατούντων, διδασχάλων, παιδαγωγῶν, ἀχολούθων, τροφέων ἀγαπητὸν γὰρ μετὰ τοσαῦτα χατασχεθῆνα: αὐτήν. Καθάπερ τις ἵππος ἀδάμαστος, χαθάπερ τι θηρίον ἀτίθασσον, τοιοῦτόν ἐστιν ἡ νεότης. ᾽ν τοίνυν ἄνωθεν καὶ ἐκ πρώτης ἡλιχίας ὄρους αὐτῇ πήξωμεν χαλοὺς, οὐ δεησόμεθα πολλῶν μετὰ ταῦτα πόνων, ἀλλ᾽ ἡ συνήθεια νόμος αὐτοῖς ἔσται λοιπόν. Μηδὲν ἐῶμεν αὐτοὺς τῶν ἡδέων καὶ βλαδερῶν ποιεῖν, μηδὲ ὡς παισὶ χαριζώμεθα\" ἐν σωφροσύνῃ μάλιστα διατηρῶμεν αὐτούς\" τοῦτο γὰρ πάντων πλέον τὴν νεότητα λυμαίνεται, Πρὸς τοῦτο πολλῶν ἡμῖν δεῖ τῶν ἀγώνων, πολλῆς τῆς προσοχῆς. Ταχέως αὑτοῖς γυναῖχας ἄγωμεν, ὥστε καθαρὰ αὖτῶν καὶ ἀνέπαφα τὰ σώματα δέχεσθαι τὴν νύμφην Οὗτοι οἱ ἔρωτες θερμότεροι. Ὃ πρὸ τοῦ γάμον σωφρογῶν, πολλῷ μᾶλλον μετὰ τὸν γάμον \" ὁ δὲ μαθὼν πορνεύειν πρὸ τοῦ γάμου, καὶ μετὰ τὸν γάμον τοῦτο ποιήσει, ᾿Αγδρὶ γὰρ, φησὶ, πόρνῳ πᾶς ἄρτος ἡδύς. Διὰ τοῦτο στέφανοι ταῖς χεφαλαῖς ἐπιτίθενται, σύμθολον τῆς νίχης, ὅτι ἀήττητοι γενόμενοι, οὕτω πρυσἔρχονται τῇ εὐνῇ, ὅτι μὴ κατηγωνίσθησαν ὑπὸ τῆς ἡδονῆς. Εἰ δὲ ἁλοὺς ὑπὸ τῆς ἡδονῆς πόρναις ἑαυτὸν ἐχδῷ, τίνος ἕνεχεν λοιπὸν καὶ στέφανον ἔχει ἐπὶ τῆς χεφαλῇ;, ἡττημένος; Ταῦτα αὐτοῖς παραινῶμεν, τοῦτο, νῦν δὲ ἐχεῖνο ποιοῦντες. Μεγάλην παραχαταθήχην ἔχομεν τὰ παιδία. Φροντίζωμεν τοίνυν αὐτῶν, καὶ πάντα ποιῶμεν, μὴ ὁ πονηρὸς ἡμᾶς αὑτοὺς ἀφἕληται. Νῦν δὲ πάντα ἀπεναντίας γίνεται παρ᾽ ἡμῶν. Ὅπως μὲν γὰρ ἔσται τὸ χωρίον χαλὸν, πάντα πράτπομεν, καὶ ὅπως ἀνδρὶ πιστῷ τοῦτο ἐγχειρίσωμεν, δὲ καὶ ὀνηλάτην, καὶ ὁρεοχόμον, καὶ ἐπίτροπον, καὶ λογοθέτην εὐνούστατον ἐπιζητοῦμεν\" ὃ δὲ πάντων ἡμῖν ἐστι τιμιώτερον, ὅπως τὸν υἱὸν ἐπιτρέψωμέν τινι τῷ δυναμένῳ αὐτοῦ τὴν σωφροσύνην διατηρῆσαι, οὐ σχοποῦμεν\" χαΐτοι τοῦτο πάντων ἐστὶ τὸ χτῆμα τιμιώτερον, καὶ ἐχεῖνα διὰ τοῦτο γίνεται. Τῶν μὲν οὖν χτημάτων αὐτοῖς φροντίζομεν, αὐτῶν δὲ οὐχέτι. 'θρᾷς τὴν ἀλογίαν; “ΛΑσχησον τοῦ παιδὸς τὴν ψυχὴν, χἀχεῖνα παρέσται λοιπόν\" ταύτης μὲν γὰρ οὐχ οὔσης ἀγαθῆς, οὐδὲν ὄφελος αὐτῷ τῶν χρημάτων \" ταύτης δὲ χατωρθωμένης, οὐδὲν βλάδος ἀπὸ τῆς πενίας. Βούλει χαταλιπεῖν αὐτὸν πλούσιον; δίδαξον αὐτὸν εἶναι χρηστόν\" οὕτω γὰρ καὶ τὰ χτήματα συγχροτῆσαι δυνήσεται, καὶ ἐὰν μὴ χτήσηται, τῶν χεχτημένων οὐδὲν ἔλαττον διαχείσεται. ᾽Ἂν δὲ πονηρὸς ἧ, χἂν μυρία χαταλίπῃς αὐτῷ, τὸν φύλαχα οὐ κατέλιπες, ἀλλὰ τῶν εἰς ἔσχατον πενίας ἐληλαχότων χείρονα ἐποίησας. Τοῖς γὰρ μὴ ῥυθμισθεῖαι τῶν παίδων χαλῶς, βέλτιον πλούτου πενία. Ἐχείνη μὲν γὰρ καὶ ἄκοντας χατέχει ἐν ἀρετῇ \" οὗτος δὲ οὐδὲ βουλομένους ἀφίησι σωφρονεῖν, ἀλλ᾽ ἐξάγει καὶ χαταστρέφει, καὶ μυρίοις ἐμδάλλει δεινοῖς. Αἱ μητέρες, τὰς θυγατέρα: μάλιστα διανείμασθε \" εὔχολος ὑμῖν ἡ φυλαχὴ αὕτη ᾿ περισχοπεῖτε, ὥστε οἰχουροὺς εἶναι\" πρὸ ὃὲ πάντων εὐλαδεῖς αὑτὰς εἶναι παιδεύετε, εν 84\" χοσμίας, χρημάτων χαταφρονεῖν, ἀχαλλωπίστους μένειν. Οὕτω πρὸς τὸν γάμον ἔχδοτε. Ἂν οὕτως αὐτὰς διαπλάττωμεν, οὐχ αὐτὰς μόνον, ἀλλὰ καὶ τὸν ἄνδρα διασώσετε τὸν μέλλοντα αὐτὴν ἀγαγέτθαι \" οὗ πὸν ἄνδρα, ἀλλὰ καὶ τὰ παιδία \" οὐ τὰ παιδία, ἀλλὰ καὶ τὰ ἔγγονα. Τῆς γὰρ ῥίζης γενομένης καλῆς, οἱ κλάδοι ἐπὶ τὸ βέλτιον ἐχταθήσονται, καὶ πάντων τούτων λέψεσθε τὸν μισθόν. Ὡς οὖν οὗ μίαν ὠφελοῦντες ψυχὴν, ἀλλὰ πολλὰς διὰ τῆς μιᾶς, οὕτω πάντα πράττωμεν. Οὕτω γὰρ δεῖ ἐχ τῆς πατριχῆῇς οἰχίας ἐξιέναι πρὸς γάμον, καθάπερ ἀθλητὴν ἐχ παλαίστρας, πᾶσαν δι' ἀχριδείας ἔχουσαν τὴν ἐπιστήμην, καθάπερ ζύμην ὀφείλουσαν τὸ ὅλον φύραμα εἰς τὸ ἑαυτῆς μεταστῆσαι χάλλος. Καὶ οἱ παῖδες πάλιν οὕτως ἔστωσαν αἰδέσιμοι, ὡς ἀπὸ τῆς χοσμιότητος καὶ τῆς σωφροσύνης μᾶλλον διαγινώσχεσθαι, ἵνα καὶ παρὰ ἀνθρώπων, καὶ παρὰ Θεοῦ πολὺν τὸν ἔπαινον ἔχωσι. Μαθέτωσαν γαστρὸς χρατεῖν, πολυτελείας ἀπέχεσθαι, οἰχονομικοί τινες εἶναι, φιλόστοργοι, μαθέτωσαν ἄρχεσθαι. Οὕτω γὰρ δυνήσονται πολὺν προξενῆσαι μισθὸν τοῖς γονεῦσιν \" οὕτω πάντα ἕσται εἰς δόξαν Θεοῦ καὶ εἰς σωτηρίαν ἡμετέραν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"Some say that just as Paul subjected the whole sex from its formation because of what concerned the first woman (since Eve was formed second and was subjected, let the rest of the sex be subject too, he says), so also, since she transgressed, the rest of the sex too has fallen into transgression. But this does not make sense: in the one case the whole came from God’s gift, in the other from the woman’s sin. What he says, then, is this: just as all human beings died through one, since the one sinned, so the whole female sex transgressed, since the woman fell into transgression. Let her not grieve, then: God has given her no small consolation, the bearing of children. But this, someone says, belongs to nature. That other belongs to nature too; for not only what belongs to nature, but also … “in faith,” he says, “and love and holiness with self-control”; that is, if after bearing them they keep them in love and purity. In this they will have no small reward, but a very great one, because they have reared athletes for Christ. By “holiness” he means an upright life, by “self-control” decency.\n\n“The saying is trustworthy.” This is said about the preceding, not about “If anyone aspires to the office of oversight.” Since the preceding was doubted, he says, “The saying is trustworthy,” that fathers will be able to enjoy the fruit of their children’s virtue, and mothers too, when they have brought them up well. What then, if a mother is herself wicked and full of countless evils? Will she be helped by bringing up children? Is it not more likely that she will rear them to be like herself? He says these things about the virtuous woman, not about any woman at all: that she will receive a great reward and recompense for this too. Hear these things, fathers and mothers: the rearing of children will not be without reward for you. That is why he says further on, “well attested for good works, if she has brought up children”; he sets this down along with the rest. It is no small thing to dedicate to God the children given by God. If parents lay the foundation and the groundwork well, they will have a great reward; just as, if they neglect it, they will have punishment. Eli too perished because of his own children; for he ought to have admonished them. He did admonish them, but not as he ought; unwilling to grieve them, he destroyed both them and himself as well.\n\nHear these things, fathers: bring up your children in the discipline and admonition of the Lord with great attention. Youth is wild, needing many overseers, teachers, tutors, attendants, and nurses; it is much if after all these it is held in check. Like an untamed horse, like a savage beast, such is youth. If, then, from the beginning and from the earliest age we set good boundaries for it, we shall not need much labor afterward; habit will be a law for them from then on. Let us not let them do anything pleasant and harmful, nor indulge them as children; above all let us keep them in self-control, for this more than anything ruins youth. For this we need many struggles and much attention. Let us bring them wives early, so that their bodies may receive the bride pure and untouched. Such love is warmer. One who is self-controlled before marriage is much more so after marriage; but one who has learned to commit sexual immorality before marriage will do the same after marriage. “For to a fornicator,” it says, “all bread is sweet.” That is why crowns are placed on their heads, a symbol of victory, because they come to the marriage bed unconquered, because they were not overcome by pleasure. But if, captured by pleasure, a young man has given himself up to harlots, why does he have a crown on his head afterward, when he has been defeated? Let us urge these things on them, …\n\nWe have our children as a great deposit. Let us care for them, then, and do everything so that the evil one may not snatch them from us. But now we do everything the opposite way. That the estate may be good we do everything, and that we may entrust it to a faithful man; we look for … a muleteer, a mule-keeper, a steward, and a most loyal accountant; but what is more precious to us than all, how we may entrust our son to someone able to preserve his self-control, we do not consider. And yet this is the most precious possession of all, and those other things exist for its sake. We care for their possessions, but no longer for them. Do you see the folly? Train your child’s soul, and the rest will follow. If the soul is not good, he has no benefit from money; if it is set right, he has no harm from poverty. Do you want to leave him rich? Teach him to be good. So he will be able to gather possessions, and if he does not acquire them, he will be no worse off than those who have them. But if he is wicked, even if you leave him countless things, you have left him no guardian, and have made him worse off than those who have come to the extreme of poverty. For children who have not been well trained, poverty is better than wealth: poverty keeps them in virtue even against their will, while wealth does not let them be self-controlled even if they wish, but leads them astray, overturns them, and throws them into countless terrible things.\n\nMothers, take charge of your daughters especially; this guarding is easy for you. Watch that they keep at home; above all teach them to be devout, … decent, to despise money, to remain unadorned. So give them in marriage. If you shape them so, you will save not only them but also the husband who is going to marry her; not only the husband, but also the children; not only the children, but also the grandchildren. When the root is good, the branches will spread out for the better, and you will receive the reward for all of them. Let us do everything, then, as people benefiting not one soul but many through one. A daughter must go out from her father’s house to marriage like an athlete from the wrestling school, having the whole skill exactly, like leaven that is to change the whole lump into its own excellence. And let the sons too be so modest as to be known rather by their decency and self-control, so that they may have much praise from men and from God. Let them learn to master the belly, to keep from extravagance, to be good managers, affectionate; let them learn to obey. So they will be able to procure a great reward for their parents; so all things will be for the glory of God and our salvation, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. 1 Tim.</i> 9.2 (PG 62:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-1-timotheum/9-2)."}}