{"chrysostom-hom-titum/1.1":{"o":"Παῦλος δοῦλος Θεοῦ, ἁπόστοιλος δὲ Ἰησοῦ Χριστοῦ, κατὰ πίστιν ἐχλεκτῶν Θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὑσέδειαγν, ἐπ᾽ ἐλπίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς Θεὸς πρὸ χρόνων αἰωνίων, ἐφανέρωσε δὲ καιροῖς ἰδίοις τὸν λόγον αὑτοῦ ἐν κηρύγματι, ὃ ἐπι- «στεύθην ἐγὼ κατ᾽ ἐπιταγὴν τοῦ Σωτῆρος ἡμῶν Θεοῦ, Τίτῳ γγησίῳ τέχνῳ κατὰ χοιγὴν πίστιν, χάρις καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου “ησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν. Τῶν Παύλῳ συνόντων δόχιμος οὗτος ἦν \" εἰ μὴ γὰρ ἦν δόχιμος, οὐχ ἂν αὐτῷ τὴν νῆσον ὁλόχληρον ἐπέτρεψεν, οὐχ ἂν τὰ ἐλλειφθέντα ἀναπληρῶσαι προσἐταξεν\" Ἵνα γὰρ, φησὶ, τὰ Δείποντα οὐκ ἂν τοσούτων ἐπισχόπων χρίσιν ἐπέτρεψεν, εἰ μὴ σφόδρα ἐθάῤῥει τἀνδρί. Φασὶ δὲ αὐτὸν καὶ νέον εἶναι, διὰ τὸ τέκνον αὐτὸν λέγειν “ πλὴν ἀλλ᾽ οὔπω τοῦτο δῆλον ἀπὸ τούτου. Οἶμαι δὲ αὐτοῦ καὶ ἐν ταῖς Πράξεσιν εἶναι μνείαν. Τάχα καὶ Κορίνθιος ἦν, εἰ μή τις ἅτερος ἣν ὁμώνυμος αὐτῷ. Καὶ Ζηνᾶν. μὲν καλεῖ πρὸς ἑαυτὸν, καὶ ᾿Απολλὼ πεμφθῆναι βούλεται, τοῦτῦν δὲ οὔ \" καὶ γὰρ ἐναντίον τοῦ αὐτοχράτορος μείζονα τούτοις ἐμαρτύρει τὴν ἀνδρείαν καὶ τὴν ἀρετήν. Δοχοῦσι δέ μοι χρόνοι εἶναι μέσοι τινὲς, καὶ ἐν ἀδείᾳ Παῦλος ὧν γράφει ταῦτα ' οὐδὲν γὰρ περὶ πειρασμῶν φῆσι, συνεχῶς δὲ περιστρέφει τοῦ Θεοῦ τὴν χάριν καὶ ἄνω καὶ κάτω, ἱχανὴν οὖσαν παράχλησιν τοῖς πεπιστευχόσι πρὸς ἀρετήν. Τὸ γὰρ μαθεῖν τίνων μὲν ἦσαν ἄξιοι, πρὸς τί δὲ μετέστησαν, καὶ ταῦτα χάριτι, καὶ πίνων ἤξίωνται, οὗ μιχρὰ προτροπή.,, \"Αποτείνεται δὲ καὶ πρὸ; Ἰουδαίους, Εἰ δὲ καὶ ὁλόχληρον τὸ ἔθνος ὑδρίζει, μὴ θαυμάσῃς \" καὶ ἐπὶ Ταλατῶν γὰρ αὐτὸ ποιεῖ, λέγων - Ὦ ἀνόητοι Γαλάται. Οὐχ ὑδριστιχοῦ δὲ τοῦτο ἤθους, ἀλλ᾽ ἐρωτιχοῦ. Εἰ μὲν γὰρ τῶν αὑτοῦ ἕνεχεν ταῦτα ἐποίει, εἰχότως τις αὐτῷ ἐπεμέμψατο\" εἰ δὲ πεπυρωμένος καὶ ζέων ὑπὲρ τοῦ χηρύγματος, οὐχ ὑδριστιχῶς αὐτὸ ἐποίει\". Καὶ ὁ Χριστὸς δὲ μυρία ἐλοιδορεῖτο τοῖς γραμματεῦτι καὶ Φαρισαίοις, ἀλλ᾽ οὐχ ἑαυτοῦ ἕνεχεν, ἀλλ᾽ ὅτ: τοὺς ἄλλους ἅπαντας ἀπώλλυον. Βραχεῖαν δὲ ποιεζ τὴν ἐπιστολὴν, εἰκότως. Καὶ τοῦτο δὲ τῆς ἀρετῆς τοῦ Τίτου τεχμήριον ἦν, τὸ μὴ δεῖσθαι λόγων πολλῶν, ἀλλ᾽ ὥσπερ τινὸς ὑπομνήσεως. Αὕτη δέ μοι δοχεῖ τῆς πρὸς Τιμόθεον εἶναι προπέρα ἐπιστολῆς. ᾿Εχείνην μὲν γὰρ πρὸς τῷ τέλει ἐν δεσμοῖς ὧν ἔγραφεν, ἐνταῦθα δὲ ἄφετος ὧν καὶ λελυ- «δι, τεχμήριον ἣν τοῦ μηδέπω ἐν δεσμοῖς εἶναι\" ἐχεῖ δὲ συνεχῶς ἑαυτὸν δέσμιον χαλεῖ. Τί οὖν φησι; Παῦλος δοῦϊος Θεοῦ, ἁπόστοιος δὲ Ἰησοῦ Χριστοῦ, κατὰ πίστιν ἐχλεχτῶν Θεοῦ: Ὁρᾷς πῶς ἀδιαφόρως αὑτὰ τίθησι, ποτὲ μὲν ξαυτὸν τοῦ Θεοῦ δοῦλον λέγων, τοῦ δὲ Χριστοῦ ἀπόστολον, ποτὲ δὲ τοῦ Χριστοῦ δοῦλον, Παῦλος δοῦλος Ἰησοῦ Χριστοῦ ἠ οὕτως οὐδεμίαν οἷδε διαφορὰν μεταξὺ Πατρὸς καὶ Υἱου. Κατὰ πίστιν ἐκιλεχτῶν τοῦ Θεοῦ καὶ ἐπίγνωσιν ἀληθείας εῆς κατ᾽ εὐσέδειαν, ἐπὶ τι ἐπίστευσας. ἣ ὅτι ἐπιστεύθης; Οἶμαι αὐτὸν λέγειν, ὅτι αὐτὸς ἐπιστεύθη τοὺς ἐχλεχτοὺς τοῦ Θεοῦ. Τουτέστιν, οὖκ ἀπὸ χατορθωμάτων, οὐδὲ ἀπὸ πόνων καὶ ἱδρώτων τὸ ἀξίωμα ἔλαθον, ἀλλὰ τὸ πᾶν τῆς τοῦ πιστεύσαντος εὐεργεσίας ἐγένετο. Εἶτα, ἵνα μὴ ἄλογος ἦ χάρις νομισθῇ \" οὔτε γὰρ τὸ πᾶν αὐτοῦ \" ἐπεὶ διὰ τὶ μὴ καὶ ἑτέροις ἐνεπίστευσε; διὰ τοῦτο ἐπἦγαγε τὸ, Καὶ ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὑσέὕειαν. ᾿Ἀπὸ ταύτης, φησὶν, ἐπιστεύθην, μᾶλλον δὲ γαὶ τοῦτο ᾿πιστεύθην ἐχ τῆς αὐτοῦ χάριτος\" καὶ γὰρ καὶ τούτου αὑτὸς αἴτιος. Διὰ τοῦτο γὰρ καὶ αὐτὸς ὁ Χριστός φησιν, Οὐχ ὑμεῖς με ἐξελέξασθε, - γὼ ὑμᾶς ἐξελεξάμην \" καὶ πάλιν αὐτὸς οὗτος ὁ μαχάριος ἑτέρωθι γράφων φησίν\" Ἐπιγγώσομαι, ἐφ᾽ ᾧ καὶ κατειλήφθην ὑπὸ τοῦ Χριστοῦ Ἰησοῦ. Πρότερον κατελήφθημεν, καὶ ὕστερον ἐπέγνωμεν \" πρότερον ἐχλήθημεν, καὶ τότε ὑπηχούσαμεν. Τῷ δὲ, Νατὰ πίστιν, εἰπεῖν τὸ πᾶν ἐχείνοις λογίζεται, ὅτι Δι᾽ ἐχείνους εἰμὶ ἀπόστολος, οὐχὶ ὡς ἄξιος, ἀλλὰ διὰ τοὺς ἐχλεχτούς\" ὅπερ καὶ ἀλλαχοῦ λέγει\" Πάντα γὰρ ὑμῶν ἐστιν, εἴτα Παῦλος, εἴτε \"λώς. Καὶ ἐπίγνωσιν, φησὶν, ἀληθείας τῆς κατ᾽ “ὐσέδειων. Ἔστι γὰρ ἀλήθεια πραγμάτων, ἀλλ᾽ οὐ κατ᾽ εὐσέδειαν οἷον τὸ εἰδέναι τὰ γεωργιχκὰ, τὸ εἰδέναι τέχνας, ἀληθῶς ἐστιν εἰδέναι\" ἀλλ᾽ αὕτη κατ᾽ εὐσέδειαν ἡ ἀλήθεια. Ἢ τὸ, Κατὰ πίστιν, ὅτι ἐπεῖστευσαν χαθάπερ οἱ λοιποὶ ἐχλεχτοὶ, καὶ ἐπέγνωσαν «ἣν ἀλήθειαν. ᾿Λπὸ πίστεως ἄρα ἢ ἐπίγνωσις, οὐκ ἀπὸ λογισμῶν. ᾿Επὶ ἐλπίδι ζωῆς αἰωνίου. Εἶπε τὴν παροῦσαν τὴν ἐν τῇ χάριτι τοῦ Θεοῦ \" λέγει καὶ τὴν μέλλουσαν, καὶ ἔπαθλα τίθησιν ἡμῖν ὑπὲρ ὧν ἡμᾶς εὐηργέτησεν. Ἐπειδὴ γὰρ ἐπιστεύσαμεν καὶ ἀπηλλάγημεν τῆς πλάνης, στεφανοῦν ἡμᾶς βούλεται. Ὅρα πῶς γέμει τὸ προοίμιον τῶν εὐεργεσιῶν τοῦ Θεοῦ \" καὶ ὅλη διόλης ἡ ἐπιστολὴ αὕτη μάλιστα τοιαύτη τυγχάνει, καὶ αὐτὸν τὸν ἅγιον ἐχεῖνον διανιστῶσα μᾶλλον πρὺς τοὺς πόνους, καὶ τοὺς μαθητενομένους. Οὐδὲν γὰρ οὕτως ἡμᾶς ὠφελεῖ, ὡς τὸ συνεχῶς μεμνῆσθαι τῶν εὐεργεσιῶν τοῦ Θεοῦ, τῶν τῷ χρινῇ καὶ τῶν ἰδίᾳ, Εἰ γὰρ φίλου εὐεργεσίας ἀνενεγχόντες, ἢ ῥῆμα προσηνὲς ἀκούσαντες ἣ πρᾶγμα, διαθερμαινό. μεθα, πολλῷ μᾶλλον, ὅταν ἴδωμεν πόσοις κινδύνοις περιεπέσομεν, καὶ ἀπὸ πάντων ἡμᾶς ἐξείλετο ὁ Θεὸς, προθυμότερο: πρὸς τὴν ὑπαχοὴν ἐσόμεθα. Καὶ ἐπίγγωσιν, φηπτὶν, ἀληθείας. ᾿Αλήθειαν δὲ ἐνταῦθα πρὸ; τὸν τύπον οὗτως εἶπε. Καὶ γὰρ καὶ ἐκείνη ἐπίγνωσις ἦν, καὶ εὐσέδειχ ἦν, ἀλλ᾽ οὐχ ἀληθείας, οὐ μὴν οὐδὲ ψεύδους, ἀλλὰ τύπων καὶ εἰχόνος, Καλῶς εἵπεν, Ἐπ᾿ ἐλπίδι ζωῆς αἰωνίου, ὅτι ἐχείνη ἐπ᾽ ἐλπίδι ἣν ζωῆς τῆς παρούσης\" Ὁ γὰρ ποιήσας αὑτὰ, φησὶ, ζήσεται ἐν αὐτοῖς. Ὁρᾷ: πῶς ἐχ προοιμίων ἤδη͵ δείχνυται τῆς χάριτος τὸ μέσον; Ἐχεῖνοι οὐχ ἐχλεχταὶ, ἀλλ᾽ ἡμεῖς \" εἰ γὰρ καὶ αὐτοὶ ἐλέγοντο ἐχλεχτοὶ, ἀλλ᾽ οὐχέτι. “Ἣν ἐπηγγείλατο, φησὶν, ὁ ἀψευδὴς Θεὸς πρὸ χρόύόγων αἰωνίων. Τουτέστιν, οὐ νῦν ἐκ μετανοίας, ἀλλ᾽ ἄνωθεν ταῦτῳ προώριστο. Πολλαχοῦ τοῦτο τίθησιν, ὡς ὅταν λέγῃ, ᾿Αφωρισμένὸς εἰς τὸ εὐαγγέλιοκ τοῦ Θεοῦ \" καὶ πάλιν, Οὗς ροέγνω καὶ προώρισε δειχνὺς τὴν εὐγένειαν τὴν (δι ἡμετέραν, ὅτι ἡμᾶς οὐ νῦν, ἀλλ᾽ ἄνωθεν ἠγάπησεν. Οὐ μικρὸν δὲ τοῦτο τὸ ἄνωθεν ἡγαπῆσθαι καὶ ἐξ ἀρχῆς. β. Ἣν ἐπηγγείλατο, φησὶν, ὁ ἀψευδὴς Θεός. Ἐ ἀψευδὴς, πάντως ἔσται ὃ ἐπηγγείλατο\" εἰ ἀψευδὴς, οὗ δεῖ ἀμφιθάλλειν, κἂν μετὰ θάνατον ἢ. Ἣν ἐπηγγείλατο, φησὶν, ὁ ἀψευδὴς Θεὸς πρὰ χρόνων αἰωνίων. Καὶ ἀπὸ τοῦ εἰπεῖν, Πρὸ χρόγων αἰωνίων, τὸ ἀξιόπιστον δείχνυτιν. Οὐκ ἐπειδὴ Ἰουδαῖοι νῦν οὗ προσῆλθον, φησὶ, διὰ τοῦτο ταῦτα, ἀλλ᾽ οὕτως ἄνωθεν τετύπωτο, Αχουε γοῦν τέ φησιν\" ᾿Εφρανέρωσε δὲ καιροῖς ἰδίοις. Τίς οὖν ἡ ἀναδολὴ; Κηδεμονίας χάριν καὶ τοῦ εὐκαίρως ποιΐσαι Καιρὸς. φητὶν ὁ προφήτῆς, τοῦ ποιῆσαι τῷ Κυρίῳ. Τὸ γὰο ᾿Ιδίοις, τοῦτό ἐστι, τοῖς προσήχουσι, τοῖς ἀφειλομένυις, τοῖς ἁρμόζουσιν. Ἐφανέρωσε, φησὶ, καιροῖς ἰδίοις τὸν αὑτοῦ ἐν κηρύγματι, ὃ ἐπιστεύθη» ἐγώ\" τουτέστι, τὸ χέρυγμα. Τοῦτο γὰρ τὰ πάντα εἶχε, τὸ εὐαγγέλιον, καὶ τὰ ἐνταῦθα καὶ μέλλοντα, τὴν ξωὴν, τὴν εὐσέδειαν. τὴν πίστιν, πάντα ὁμου. Ἐν κηρύγματι\" τουτέστι, φανερῷς, μετὰ παῤῥησίας\" τοῦτο γάρ ἔστι τὸ, Ἐν κηρύγματι. Ὥσπερ γὰρ ὁ κήρυξ πάντων παρόντων ἐν τῷ θεάτρῳ χηρύττει, οὕτω καὶ ἡμεῖς χηρύττομεν, ὥστε μηδὲν προσθεῖναι, ἀλλ᾽ αὐτὰ ἃ ἔκουταμεν εἰπεῖν. Ἢ. γὰρ τοῦ χήρυχος ἀρετὴ ἐν τῷ πᾶσιν εἰπεῖν ἐστι τὸ γεγονὸς, οὐχ ἐν τῷ προσθεῖναξ τινα καὶ ἀφελεῖν. Εἰ τοίνυν κηρύττειν δεῖ, μετὰ παῤῥησίας χηρύτπεῖν δεῖ \" ἐπεὶ οὐδὲ κηρύττειν ἐστί. Διὰ τοῦτο οὐδὲ εἶπεν ὁ Χριστὸς, Εἴπατε ἐπὶ τῶν δωμάτων, ἀλλὰ, Κηρύξατε ἐπὶ τῶν δωμάτων», καὶ ἀπὸ τοῦ τόπου, καὶ ἀπὸ τοῦ τρόπου τὸ γεγονὸ; ἃ παριστῶν. Ὃ ἐπ’στεύθην ἐγὼ κατ᾽ ἐπιταγὴν τοῦ Σωτῆρος ἡμῶν Θεοῦ. Καὶ τὸ, ᾿Επισεεύθην, καὶ τὸ, Κατ᾽ ἐπιταγὴν. πὸ ἀξιόπιστον δείχυσιν\" ὥστε μηδένα ἀναξιοπαθεῖν, μηδὲ ἀχχίζεσθαι Ρ, μηδὲ δυσχεραίνειν. Εὶ τοίνυν ἐπιταγή ἐστι, οὐχ εἰμὶ χύριος \" ἐπίταγμα γὰρ πληρῶ. Τῶν γὰρ πραχτέων τὰ μὲν ἐφ᾽ ἡμῖν χεῖται, τὰ δὲ οὐχ ἐφ᾽ ἡμῖν\" ἃ μὲν γὰρ ἐπιτάττων λέγει, ταῦτα οὐχ ἐφ᾽ ἡμῖν\" ἅπερ δὲ ἐπιτρέπων, ταῦτα ἐφ᾽ ἡμῖν τυγχάνει. Οἷον τὸ, Ἐάν τις εἵπῃ τῷ ἀδεϊφῷ αὑτοῦ, Μωρὲ, ἔνοχος ἔσται εἷς τὴν γέενναν τοῦ πυρὺς, τοῦτο ἐπίταγμα\" καὶ τὸ, Ὅταν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, καὶ γγῷς ὅτε ἡ ἀδελρός σου ἔχει τι κατὰ σοῦ, ἄφες ἔχεϊ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ἀπελθὼν διαλλάγηθι τῷ ἀδειῖςῷ σου, καὶ τότε ἐλθὼν πρόσφερβ τὸ δῶρόν σου\" καὶ τοῦτο ἐπίταγμα, καὶ τὸν μὴ ποιήσαντα ἀνάγχη ὑπεύθυνον εἶναι χολάσει. Ὅταν δὲ λέγῃ, ᾿Εὰν θέλῃς τέλειος εἶναι, σπὠϊησόν σου τὰ ὑπάρχοντα.\" καὶ πάλιν, Ὃ δυτάμενος χωρϑῖν,, χωρδίτω, οὐχέτι ἐπίταγμά ἐστι - τὸν γὰρ ἀχροατὴν ποιεῖ χύριον τῶν λεχθέντων, καὶ τὴν αἵρεσιν αὑτῷ δίδωσι τῶν πραχτέων. Ταῦτα μὲν γὰρ καὶ ποιῆσαι, καὶ μὴ ποιῆσαι ἐφ᾽ ἡμῖν\" τὰ δὲ ἐπιτάνματα οὐχ ἐφ’ ἡμῖν, ἀλλ᾽ ἀνάγχη ἣ ποιῆσαι, ἢ μὴ ποιήσαντα χολασθῇναι, Τοῦτο οὖν λέγει καὶ ὅταν λέγῃ, ᾿Αγάγχη γάρ μοι ἐπίκειται\" οὐαὶ γάρ μοί ἐστιν, ἐὰν μὴ εὐαγγε.λίσωμαι. Σαφέστερον δὲ ἐρῶ αὐτὸ, ἵνα πᾶσι χατάδηλον γένηται. Οἷον, ὁ τὴν ἀρχὴν «ἧς Ἐχχλησίας ἐμπεπιστευμένος, καὶ τῇ τῆς ἐπισχοπῆς ἀξίᾳ τετιμημένος, ἂν μὴ διαγορεύῃ τῷ λαῷ πὰ πραχτέα, οὐκ ἀνεύθυνός ἐστιν \" ὁ μέντοι λαϊχὸς οὐδεμίαν ἀνάγκην ἔχει τούτου. Διὰ τοῦτό φῆσι καὶ ὁ Παῦλος, ὅτ: Κατ' ἐπιταγὴν τοῦ Σωτῆρος ἡμῶν τοῦτο ποιῶ. Καὶ ὅρα τὰ ἐπίθετα πῶς πρὸς ὃ εἶπον ἁρμόζει. ᾿Ανωτέρω γὰρ εἰπὼν, Ὁ ἀψευδὴς Θεὸς, ἐνταῦθά φησι, Κατ᾽ ἐπιταγὴν τοῦ Σωτῆρος ἡμῶν Θεοῦ. ἘΠ τοίνυν Σωτήρ ἐστι, καὶ αὐτὸς ταῦτα ἐπἔταξεν ἀπὸ τοῦ βούλεσθαι σώζεσθαι, οὐ τοίνυν φιλαρχίας τὸ πρᾶγμά ἔστι \" πίστις γάρ ἔστι, καὶ ἐπιταγή ἔστι Θεοῦ Σωτῆρος. Τίτῳ γγησίῳ τέχνῳ. Ἔστι γὰρ καὶ μὴ γνήσια εἶναι τέχνα, ὡς ἐκεῖνος περὶ οὗ φησιν \"Ἐάν τις ἀδεϊφρὸς ὀνομαζόμενος ἦ πόρνος, ἣ πλεονέκτης, ἢ εἰδω.1ολάτρης, ἣ “οίδορος, ἣ μέθυσος, τῷ τοιούτῳ μηδὲ συνεσθίειν. Ἰδοὺ καὶ τέχνον, καὶ οὐχ ἔστι γνήσιον τέχνον᾽ τέχνον μέν ἔστιν, ἐπειδὴ ἅπαξ ἐδέξατο τὴν χάριν, καὶ ἀνεγεννήθη\" οὐ γνήσιον δὲ, ἐπειδὴ ἀνάξιον τοῦ πατρός ἔστιν, ἐπειδὴ πρὸς ἕτερον αὑτομολεῖ τύραννον. Ἐπὶ μὲν γὰρ τῶν φυσιχῶν παίδων τὸ γνήσιον καὶ μὴ γνήσιον ἀπὸ τῆς ὠδινούσης καὶ τοῦ σπείροντος ζεται\" ἐνιαῦθα δὲ οὐχ οὕτως, ἀλλ᾽ ἀπὸ τῆς προαιρέσεως. ἼἜἜστε γὰρ γνήσιον γενόμενον μὴ μεῖναι γνήσιον\" ἔστιν οὐχ ὃν γνήσιον γενέσθαι γνήσιον\" οὐ γὰρ ἀνάγχῃ φύσεως ταῦτα χαταχέχλεισται, ἀλλ᾽ ἐξουσίᾳ προαιρέσεως\" ὅθεν καὶ συνεχεῖς ἔγχει τὰς μεταδάσεις. Ἦν Ὀνήσιμος τέχνον γνήσιον, ἀλλὰ καὶ οὐ γνήσιον ἦν\" καὶ γὰρ ἄχρηστος ἐγένετο ἀλλὰ πάλιν ἐγένετο γνήσιον οὕτως, ὡς καὶ αὐτὸν σπλάγχνα χαλεῖσθαι ἀποστολιχά. Τίτῳ γνησίῳ τέχνῳ κατὰ κοινὴν πίστιν. Τί ἔστι, Κατὰ κοινὴν πίσειν; Ἐπειδὴ εἶπε, Τέχνον, καὶ τὴν τοῦ πατρὸς αὐτοῦ ἔλαθ: τάξιν, πῶς καὶ ταύτην τὴν τιμὴν ἐλαττοῖ καὶ καταστέλλει, ἄχουσον. Κατὰ κοιγὴν γὰρ πίστιν ἐπἦγαγε΄ τουτέστι, Κατὰ πίστιν οὐδὲν ἔγω σοῦ πλέον \" χοινὴ γάρ ἔστι, καὶ διὰ τῆς αὐτῆς ἐγώ τε ἐτέχθην καὶ σύ. Τέχνον οὖν πόθεν αὐτὸν χαλεῖ; Ἤτοι τὴν φιλοστοργίαν μόνον δηλῶσαι θέλων, ἣ τὸ πρότεοον εἶναι ἐν τῷ χηρύγματι, ἣ τὸ δι᾽ αὐτοῦ πεφωτίσθαι. Διὰ τοῦτο καὶ τέχνα καὶ ἀδελφοὺς: χαλεξ ἐπειδὴ ἀπὸ τῆς αὐτῆς πίστεως ἐτέχθησαν, ἀδελφοΐ \" ἐπειδὴ διὰ τῶν ἐχείνου χειρῶν, τέχνα, Τῷ οὖν Κατὰ χοιγὴν εἰπεῖν πίστιν, τὴν ἀδελφότητα ἠνίξατο. Χάρις καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Κυρίου ᾿Ιησυῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν. Ἐπειδὴ εἶπε, Τέχνον, ἐπήγαγεν. ᾿Απὸ Θεοῦ Πατρὸς, ὥστε ἀναστῆσαι αὐτοῦ τὴν διάνοιαν, καὶ μαθεῖν τίνος ἐστὶ τέχνον, «αἱ ὅτι οὐ τῷ, Κοινὴν πίστιν, εἰπεῖν μόνον, ἀλλὰ καὶ τῷ ἐπαγαγεῖν, Πατρὸς ἡμῶν, τὸ ὁμότιμον αὐτοῦ δείχνυσιν.","t":"“Paul, a servant of God and an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth that accords with godliness, in hope of eternal life, which God, who does not lie, promised before eternal times, and at his proper times manifested his word in the preaching with which I have been entrusted by the command of God our Saviour; to Titus, my true child according to a common faith: grace and peace from God the Father and the Lord Jesus Christ our Saviour.” Among Paul's companions this man was one of the approved; for if he had not been approved, Paul would not have entrusted him with a whole island, nor ordered him to fill up what was lacking—“so that you might set right what was lacking,” he says—nor would he have entrusted him with the judging of so many bishops, if he had not had great confidence in the man. They say that he was young, because Paul calls him child; but this is not yet clear from that. I think there is mention of him in the Acts too. Perhaps he was a Corinthian, unless there was someone else of the same name. And Paul calls Zenas to himself and wishes Apollos to be sent on, but not Titus; for he bore witness to their greater courage and virtue before the emperor. The time seems to me to be an interval, and Paul writes these things while at liberty; for he says nothing about trials, but continually turns the grace of God over this way and that, which is sufficient encouragement to virtue for those who have believed. For to learn what they deserved, and to what they have been transferred—and that by grace—and what they have been counted worthy of, is no small incentive. He also has the Jews in view. And if he insults a whole nation, do not wonder; for he does the same with the Galatians, saying, “O foolish Galatians.” This comes not from an insulting disposition but from a loving one. For if he did these things for his own sake, one would rightly blame him; but if he did it on fire and burning for the preaching, he did not do it insultingly. Christ too reproached the scribes and Pharisees countless times, not for his own sake, but because they were destroying all the others. He makes the letter short, and reasonably so. And this too was a proof of Titus's virtue, that he did not need many words, but only a kind of reminder. This letter seems to me to be earlier than the one to Timothy. For that one he wrote near his end, in bonds; but here he is free and at liberty, … which was proof that he was not yet in bonds; whereas there he continually calls himself a prisoner. What, then, does he say? “Paul, a servant of God and an apostle of Jesus Christ, according to the faith of God's elect.” Do you see how he uses these titles without distinction, sometimes calling himself a servant of God and an apostle of Christ, sometimes a servant of Christ—“Paul, a servant of Jesus Christ”? So he knows no difference between Father and Son. “According to the faith of God's elect and the knowledge of the truth that accords with godliness.” Does he mean that you believed, or that he was entrusted? I think he means that he was entrusted with God's elect. That is, I did not receive the dignity from good deeds, nor from labours and sweat; the whole came from the kindness of the one who entrusted it. Then, so that grace might not be thought irrational—for it is not wholly his doing; otherwise, why did he not entrust it to others too?—he added, “and the knowledge of the truth that accords with godliness.” Because of this, he says, I was entrusted; or rather, this too I was entrusted with by his grace, for he is the cause of this too. That is why Christ himself says, “You did not choose me, but I chose you”; and again this blessed man, writing elsewhere, says, “That I may know, as I have been laid hold of by Christ Jesus.” First we were laid hold of, and afterwards we knew; first we were called, and then we obeyed. By saying “according to the faith,” he credits everything to them: I am an apostle because of them, not as one worthy of it, but because of the elect; as he says elsewhere, “For all things are yours, whether Paul or Apollos.” “And the knowledge,” he says, “of the truth that accords with godliness.” For there is a truth of things that is not according to godliness: for instance, to know farming, to know the crafts, is truly to know; but this truth is according to godliness. Or “according to the faith” means that they believed, as the other elect did, and came to know the truth. So knowledge comes from faith, not from reasonings. “In hope of eternal life.” He spoke of the present life in the grace of God; he speaks of the future life too, and sets out for us prizes for the benefits he has conferred on us. For since we have believed and been freed from error, he wishes to crown us. See how full the opening is of God's benefits; and this whole letter from beginning to end is especially of this kind, rousing that holy man himself all the more to his labours, and those he teaches. For nothing benefits us so much as continually remembering God's benefits, both those given to all in common and those given to each. For if we are warmed when we recall a friend's kindnesses, or hear a gentle word, or receive a kind deed, much more, when we see into how many dangers we fell and that God delivered us from them all, shall we be more eager to obey. “And the knowledge,” he says, “of the truth.” He spoke of truth here in contrast to the type. For that too was knowledge, and it was godliness, but not of the truth—nor, indeed, of falsehood—but of types and an image. He said well, “in hope of eternal life,” because that was in hope of the present life: “For whoever does them,” it says, “shall live by them.” Do you see how already from the opening the difference that grace makes is shown? They are not elect, but we are; for even if they too were called elect, they are no longer. “Which God, who does not lie,” he says, “promised before eternal times.” That is, not now from a change of mind, but these things were foreordained from of old. He puts this in many places, as when he says, “set apart for the gospel of God”; and again, “Those whom he foreknew, he also predestined,” showing our noble birth, that he loved us not now but from of old. And it is no small thing to have been loved from of old and from the beginning. 2. “Which God, who does not lie,” he says, “promised.” If he does not lie, what he promised will certainly come about; if he does not lie, we must not doubt, even if it comes after death. “Which God, who does not lie, promised before eternal times.” By saying “before eternal times” he shows its trustworthiness. It is not because the Jews have not come in now, he says, that these things are so; they were foreshadowed thus from of old. Hear, at any rate, what he says: “And he manifested at his proper times.” Why, then, the delay? For the sake of his care for us, and to do it at the right time. “It is time,” says the prophet, “for the Lord to act.” For “proper” means fitting, due, suitable. “And he manifested,” he says, “at his proper times his word in the preaching with which I have been entrusted,” that is, the preaching. For this contained everything—the gospel—both present things and those to come: life, godliness, faith, all together. “In the preaching,” that is, openly, with boldness; for this is what “in the preaching” means. For as the herald proclaims in the theatre with everyone present, so we too proclaim, adding nothing, but saying exactly what we have heard. For the excellence of a herald lies in telling everyone what has happened, not in adding or taking away anything. If, then, one must proclaim, one must proclaim with boldness; otherwise it is not proclaiming. That is why Christ did not say, “Say it on the housetops,” but “Proclaim it on the housetops,” presenting what happens both by the place and by the manner. “With which I have been entrusted by the command of God our Saviour.” Both “I have been entrusted” and “by command” show its trustworthiness, so that no one may feel slighted, or be stung, or be annoyed. If, then, it is a command, I am not my own master; for I am carrying out a command. For of the things to be done, some lie in our power and some do not. What he says by way of command does not lie in our power; what he says by way of permission does. For instance, “If anyone says to his brother, ‘Fool,’ he will be liable to the hell of fire”: this is a command. And “When you offer your gift at the altar and know that your brother has something against you, leave your gift there before the altar, and go, be reconciled to your brother, and then come and offer your gift”: this too is a command, and the one who does not do it must be liable to punishment. But when he says, “If you wish to be perfect, sell your possessions,” and again, “Whoever is able to receive it, let him receive it,” it is no longer a command; for he makes the hearer master of what is said and gives him the choice of what to do. These things it is in our power to do or not to do; but commands are not in our power: one must either do them, or, if one does not, be punished. This, then, is what he means when he says, “For necessity is laid upon me; woe to me if I do not preach the gospel.” I will say it more clearly, so that it may be plain to all. For instance, one who has been entrusted with the government of the church and honoured with the dignity of the episcopate is not free from account if he does not declare to the people what they must do; but the layman is under no such necessity. That is why Paul too says, “I do this by the command of our Saviour.” And see how the epithets fit what I said. Having said above, “God, who does not lie,” here he says, “by the command of God our Saviour.” If, then, he is Saviour, and he commanded these things because he wishes us to be saved, the thing does not come from love of power; for it is a trust, and it is a command of God the Saviour. “To Titus, my true child.” For it is possible to be children who are not true, like the one of whom he says, “If anyone who is called a brother is sexually immoral or greedy or an idolater or a reviler or a drunkard, do not even eat with such a one.” See, he is a child, and yet not a true child: a child, since he once received grace and was born again; not a true one, since he is unworthy of his father, since he deserts to another tyrant. For with natural children, being legitimate or not is judged from the mother who bore them and the father who begot them; but here it is not so, but from the choice of the will. For it is possible for one who has become a true child not to remain one; it is possible for one who is not a true child to become one. For these things are not shut in by the necessity of nature but by the freedom of choice; and so they admit continual changes. Onesimus was a true child, but he was also not a true one, for he became useless; but again he became so true a child that he was even called the apostle's own heart. “To Titus, my true child according to a common faith.” What does “according to a common faith” mean? Since he had said “child” and taken the place of his father, hear how he lowers and moderates this honour: he added, “according to a common faith,” that is, according to the faith I have nothing more than you; for it is common, and both I and you were born through the same faith. Why, then, does he call him child? Either because he wishes only to show his affection, or because he was earlier in the preaching, or because Titus had been enlightened through him. That is why he calls them both children and brothers: brothers, since they were born of the same faith; children, since it was through his hands. So by saying “according to a common faith” he hinted at their brotherhood. “Grace and peace from God the Father and the Lord Jesus Christ our Saviour.” Since he had said “child,” he added, “from God the Father,” so as to raise up his mind and teach him whose child he is; and not only by saying “common faith,” but also by adding “our Father,” he shows that Titus shares the same honour.","f":"Chrysostom, <i>Hom. Tit.</i> 1.1 (PG 62; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-1)."},"chrysostom-hom-titum/1.3":{"o":"Ὅρα δὲ πῶς ἃ τοῖςμαθηταῖς καὶ τοῖς πολλοῖς ἐπεύχεται, ταῦτα καὶ τῷ διδασχάλῳ᾽ ὁμοίως γὰρ καὶ αὐτὸς δεῖται τῶν τοιούτων εὐχῶν, καὶ πολλῷ μᾶλλον ἣ ἐχεῖνοι, ὅσῳ καὶ πλείονας ἔχθρας ἔχει, ὅσῳ καὶ πλείονας ἀνάγχας τοῦ προσχρούειν τῷ Θεῷ. \"Ὅσῳ γὰρ μέγα τὸ ἀξίωμα, τοσούτῳ μείζους καὶ οἱ χένδυνοι τῷ τὴν ἱερωσύνην ἔχοντι \" ἀρκεῖ γὰρ καὶ ἕν κατόρθωμα ἐπισχοπῆῇς ἀνενεγχεῖν εἰς τὸν οὐρανὸν, καὶ ἕν ἀμάρτημα εἰς αὐτὴν ἐμθαλεῖν τὴν γέενναν. “ἵνα γὰρ τὰ ἄλλα πάντο παρῶ τὰ χαθ᾽ ἑχάστην ἡμέραν συμπίπτοντα, ἂν τύγῃ ποτὲ τινα ἣ διὰ φιλέαν, ἣ δι᾽ ἄλλην τινὰ αἰτίαν ἀν-ἀξιον εἰς ἐπισχοπὴν παραγαγὼν, καὶ πόλεως ἐπιτρέψας μεγάλης ἀρχὴν, ὅρα πόσου πυρὸς ἑαυτὸν χαθἴστησιν ἕνοχον.Οὐ γὰρ τῶν ψυχῶν τῶν ἀπολλυμένων μόνον (ἀπόλλυσι γὰρ αὐτὰς ἀνευλαδὴς ὧν), ἀλλὰ: καὶ πάντων τῶν ὑπ᾽ ἐχείνου πραττομένων αὐτὸς δώσει τὰς εὐθύνας, Ὁ γὰρ ἐν τάξει ἰδιώτου ὧν ἀνευλαδὴς, πολλῷ μᾶλλον, ὅταν ἐπιλάδηται τῆς ἀρχῆἧῆς \" ἀγαπητὸν γὰρ τὸν εὐλαδῇ μεῖναι τοιοῦτον ἐπιλαδόμενον τῆς ἀρχῆς. Καὶ γὰρ χενοδοξία τότε σφοάδεια, τῆς ἀρχῆς τὴν ἐξουσίαν παρεχούσης, καὶ προσχρούσματα καὶ ὕδρεις καὶ λοιδορίαι καὶ μυρία ἕτερα.\"Ἂν οὖν τις ἀνευλαδὴς ἧ, μᾶλλον ἔσται ἀνευλαδέστερος τοιοῦτος γενόμενος. Ὅταν οὖν τοιοῦτον ἐπιστήσῃ ἄρχοντα, πάντων τῶν ἁμαρτανομένων ὑπ᾽ ἐχείνου, καὶ δήμων ὁλοχλήρων ὑπεύθυνος ἔσται. Εἰ δὲ ὁ μίαν ψυχὴν σχανδαλίζων, συμφέρει αὐτῷ ἵνα μύλος ὀνιχὺς κρεμασθῇ εἰς τὸν τράχηλον αὐτοῦ, καὶ χαταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης, ὁ τὰς τοσαύτας Ψυχὰς σχανδαλίζων, πόλεις ὁλοχλήρους καὶ δήμους καὶ μυρίας ψυχὰς Δ, ἄνδρας, γυναῖκας, παΐδας, πολίτας, γεωργοὺς, τοὺς ἐν αὐτῇ τῇ πόλει, τοὺς ἐν ἑτέραις ταῖς ὑπ᾽ ἐχείνην τὴν πόλιν, τί ὑποστῆσεται; “Κἂν γὰρ τριπλασίονα ἑτέραν εἴπῃς, οὐδὲν ἐρεῖς \" τοταύτης ἔσται ὑπεύθυνος χολάσεως καὶ τιμωρίας. Ὥστε μάλιστα οὗτο; δεῖται τῆς χάριτος τοῦ θεοῦ καὶ τῆς εἰρήνης \" ἂν γὰρ μὴ μετὰ ταύτης χυδερνᾷ τὸν λαὸν, πάντα οἴχεται καὶ ἀπόλωλε, τῶν οἰάχων αὐτῷ οὐχ ὄντων. Κἂν γὰρ ἔμπειρος ἧ τῆς χυθερνητιχῆς, ἂν μὴ τοὺς οἴακας τούτους ἔχῃ, τὴν χάριν καὶ τὴν εἰρήνην τὴν παρὰ τοῦ θεοῦ, χαταδύσει τὸ σχάφος καὶ τοὺς ἐμπλέοντας. θεν ἔμοιγε θαυμάξειν ἔπεισι τοὺς ἐφιεμένους ὄγχου τοσούτου, ΚΆθλιε ἄνθρωπε καὶ ταλαίπωρε, οὐχ ὁρᾷς τίνος ἐφίεσαι; Κατὰ σαυτὸν ἂν ἧς καὶ ἀγνὼς καὶ ἄσημος, χἂν μυρία ἁμάρτῃς, ἀλλὰ μιᾶς ψυχῆς δώσεις λόγον, καὶ ταύτης εὐθύνας ὑφέξεις μόνον “ ὅταν δὲ εἰς τὴν ᾿ ἀρχὴν ταύτην ἀχθῇς, ἐννόησον ὅσων χεφαλῶν θυνος εἶ τιμωρίας. \"Ἄχους γὰρ Παύλου λέγοντος \" Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε, ὅτι αὐτοὶ ἀγρυπνοῦσιν ὕπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον δώσοντες. ᾿Αλλὰ τιμῆς ἐφίεσαι καὶ ἀρχῆς; Καὶ τίς ἡ ἡδονὴ ταύτης τῆς τιμῆς; οὐ γὰρ δὴ οὐδὲ τοῦτο ὁρῶ οὐ γὰρ ἔστι δυνατὸν ἄρχοντα εἶναι ἀληρῶς. Πῶς; Ὅτι ἐν τῇ ἐξουσίᾳ χεῖται τῶν ἀρχομένων τὸ ὑπαχούειν. Καὶ εἴ τις ἀχρυδῶς ἐξετάσεις τὸ πρᾶγμα, οὐχ ἐπὶ ἀρχὴν ἔρχεται ὁ τοιοῦτος, ἀλλὰ δουλεύει μυρίοις δεσπόταις ἐναντία καὶ ἐπιθυμοῦσι καὶ λέγουσιν. Ὅπερ γὰρ ἐγχωμιάζει εἷς, μέμφεται ἕτερος \"ὅπερ ψέγει οὗτος, θαυμάζει ἄλλος. Τίνος οὖν ἀκοῦσαι χρὴ, τίνι πεισθῆναι; Οὐχ ἔστι ». Καὶ ὁ μὲν ἀργυρώνητος, χἂν ἐναντία ὁ δεσπότης αὐτῷ προστάξῃ, καὶ δυσχεραίνει\" σὺ δὲ, ἂν τοσούτων δεσποδίχην, τὰ πάντων ἐπὶ σὲ στόματα ἀνοίχων. Τοῦτο. οὖν, εἰπέ μοι, τιμὴ; τοῦτο ἀρχή; τοῦτο ἐξουσία; οὐκ ἔστιν εἰπεῖν, ν6}, οὐκ ἔστιν ᾧτινί.","t":"See how what he prays for the disciples and for the many, he prays for the teacher too; for he too needs such prayers just as much, and much more than they do, inasmuch as he has more enmities and more pressures that make him offend God. For the greater the dignity, the greater the dangers for one who holds the priesthood; a single good deed of the episcopate is enough to raise him to heaven, and a single sin to throw him into hell itself. For, to pass over all the other things that happen every day, if he ever happens, through friendship or for some other reason, to bring an unworthy man into the episcopate and entrust him with the government of a great city, see to what fire he makes himself liable. For he will give account not only for the souls that perish—for that man destroys them, being irreverent—but also for everything that man does. For whoever is irreverent while in the rank of a private person will be much more so when he takes hold of office; for it is a great thing if even the reverent man remains such when he takes hold of office. For then vainglory becomes more vehement, since office gives the power, and so do offences and insults and abuse and countless other things. If, then, someone is irreverent, he will be the more irreverent once he has become such a ruler. So when one appoints such a ruler, he will be answerable for all the sins committed by him, and for whole peoples. And if for one who causes one soul to stumble “it is better that a great millstone be hung around his neck and that he be drowned in the depth of the sea,” what will he undergo who causes so many souls to stumble—whole cities and peoples and countless souls, men, women, children, citizens, farmers, those in the city itself and those in the other towns under that city? Even if you name a punishment three times as great, you will say nothing to the point: so great is the punishment and penalty for which he will be liable. So this man above all needs the grace and peace of God; for if he does not steer the people with these, everything is gone and lost, since he has no rudders. For even if he is skilled in steering, if he does not have these rudders, the grace and peace that come from God, he will sink the ship and those sailing in it. Hence I cannot help wondering at those who desire so great a burden. Wretched and miserable man, do you not see what you are desiring? If you are on your own, unknown and obscure, then even if you sin countless times, you will give account for one soul and be examined for that alone; but when you have been brought into this office, consider for how many heads you are liable to punishment. For hear Paul saying, “Obey your leaders and submit to them, for they keep watch over your souls as those who will give account.” But do you desire honour and office? And what is the pleasure of this honour? For I do not see even that. It is not possible to be a ruler in truth. How so? Because obedience lies in the power of those who are ruled. And if one examines the matter carefully, such a man does not come into office but serves countless masters who desire and say contrary things. What one praises, another blames; what this man censures, another admires. Whom, then, should one listen to, whom obey? It is not possible. And the slave bought with silver is annoyed if his master gives him contrary orders; but you, if you are annoyed when so many masters [give contrary orders], pay the penalty, and all their mouths are opened against you. Is this, then, tell me, honour? Is this office? Is this authority? … it is not possible to say … it is not possible to anyone …","f":"Chrysostom, <i>Hom. Tit.</i> 1.3 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-3)."},"chrysostom-hom-titum/1.4":{"o":"Τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην\" εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνὴρ, τέχνα ἔχων πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας, α΄ Τοῖς μὲν παλαιοῖ; ἀνδράτιν ἅπας ὁ βίος ἣν ἔνεργὸς καὶ ἐναγώνιος \" ἡμῖν δὲ οὐχ οὕτως, ἀλλὰ ῥᾳϑυμίας μεστός. Ἐχεῖνοι μὲν γὰρ ἤδεσαν ὅτι διὰ τοῦτο͵ εἰς νὸν χόσμον παρήχθησαν, ἵνα τῷ παραγαγόντι χατὰ γνώμην ἐργάζωνται ἡμεῖς δὲ ὡς διὰ τοῦτο παραχθέντες, ἵνα ἐσθίωμεν καὶ πίνωμεν καὶ τρυφῶμεν, οὕτως οὐδενὸς τῶν πνευματιχῶν λόγον ποιούμεθα. Οὐ περὶ τῶν ἀποστόλων λέγω μόνον, ἀλλὰ Δέγορίο φἰαθῖο Δ βοϊ νἀ η}}5 : 56 οἱ δὶ {εἰς 6χ 5} ιν. Επηρε τ 5 βοῦν Βαυοὶ αἰ ςυ]ύλ 6 (γα τη; πῆμ! ἃ 40 60 εσί συν, αὐ ον οἷα; πὐΐινιδ οδὲ, ἰηφις, 4] δο]6πὶ) ν᾽ θαί. το υὶ οι ρ υγίπειη. Ρογίοι!! οἱ αἰ ποι! 4115 ἰπογαὶ,, Ῥαγαᾶγα, συΐ βαίρβυσι ἤθη ἀοςῦΐ7 [ἢ ῥ᾽ εγίπηα δε τπ καὶ τῶν μετ᾽ αὐτούς, Ὁρᾷς γοῦν αὐτοὺς πάντα. διατρέχοντας, καὶ ὥσπερ. τινὸς ἔργου “τούτου ἕἐπειλημμένους, καὶ διόλου ἐν ξένῃ διατρίδοντας, ἅτε οὐχ ἔχοντας πόλιν ἐπὶ τῆς γῆς. “Αχουσον γοῦν τοῦ μαχαρίου τούτου τί φησι\" Τούτου χάριν κατέλιπόν σε ἐν Κρήτῃ. Καθάπερ οἰχίαν μιαν τὴν οἰχουμένην διανειμάμενοι, οὕτως ἅπαντα δ'ηχονοῦντο, καὶ τῶν ἁπανταχοῦ ἐπεμέλοντο, ὁ μὲν τοῦτο, ὁ δὲ ἐχεῖνο λαδὼν τὸ μέρος. Τούτου γὰρ χάριν, φησὶ, κατέλι- “πόν σε ἐν τῇ Κρήτῃ, ἵνα τὰ λείποντα ἐπιδιορθώσῃ. Οὐκ ἐπιταχτιχῶς αὐτῷ παραινεῖ τέως Ἵνα ἐπιδιορθώσῃ, φησίν. Ὁρᾷς Ψυχὴν φθόνον παντὸς χαθαρὰν, \"πανταχοῦ τὸ τῶν μαθητευομένων χρήσιμον ζητοῦσαν, οὐκ ἀχριδολογουμένην, εἴτε δι᾽ αὐτοῦ, εἴτε δι᾽ ἑτέρου γένοιτο; Ἔνθα μὲν γὰρ ἦν κίνδυνος καὶ πολλὴ δυτχολία, αὐτὸς χατώρθου παρών \" ἃ δὲ τιμὴν μᾶλλον ἔφερεν ἣ ἔπαινον εἶχε, ταῦτα ἐπιτρέπει τῷ μαθητῇ, τῶν ἐπισχόπων λέγω τὰς χειροτονίας, καὶ τὰ ἄλλα πάντα, ὅσα ἐδεῖτό τινος ἐπιδιορθώσεως, ἣ, ὡς ἂν εἴποι τις, πλείογος Τί λέγεις, εἰπέ μοι; τὰ σὰ προσδιορθοῦται; καὶ οὐχ ἡγῇ τὸ πρᾶγμα αἰσχρὸν οὐδὲ αἰσχύνην σοι φέρειν; Οὐδαμῶς - πρὸς γὰρ τὸ χοινὸν χέρδος ὁρῶ μόνον\" εἴτε δὲ δι’ ἐμοῦ, εἴτε δι᾿ ἑτέρου γένοιτο, οὐδὲν ἐμοὶ διαφέρει Οὕτω τὸν προεστῶτα χρὴ διαχεῖσθαι, μὴ τὴν ἰδίαν τιμὴν ζητεῖν, ἀλλὰ τὸ χοινῇ συμφέρον. Καὶ καταστήσῃς. φησὶ, κατὰ πόιν Τοὺς ἐπισχόπους ἐνταῦθά φησι, χαθὼς ἀλλαχοῦ ἡμῖν εἴρηται. Ὡς ἐγώ σοι διεταξάμην\" εἴ τις πᾶσαν τὴν νῆσον ἐπιτετράφθαι ἑνὶ, ἀλλ᾽ ἕχαστον ἰδίαν ἔχειν φροντίδα καὶ μέριμναν - οὕτω γὰρ αὐτῷ κὸ εἶναι τὸν πόνον χοῦφον, καὶ τοὺς ἀρχομένους πλείονος ἀπολαύσεσθαι τῆς ἐπιμελείας, εἴ γε μὴ εἰς πολλῶν Ἐχχλησιῶν προστασίαν ὁ διδάσχαλος περιἐρχοιτο 4, ἀλλὰ σχολάζοι μιᾷ μόνῃ, [168] καὶ ταύτην χαταχοσμοῖ. Εἴ τις, φησὶν, ἀγέγχιϊητος, μιᾶς γυἀσωτίας, ἣ ἀνυπότακτα. Τίνος ἕνεχεν καὶ τὸν ποιοῦτον εἰς μέσον παράγει; Ἐπιστομίζει τοὺς αἱρετιχοὺς τοὺς τὸν γάμον διαδάλλοντας, δειχνὺς ὅτι τὸ πρᾶγμα οὐχ ἔστιν ἐναγὲς, μετ᾽ αὐτοῦ δύνασθαι καὶ ἐπὶ τὸν ἅγιον ἀναβαίνειν θρόνον “ἐν ταυτῷ δὲ καὶ τοὺς ἀσελγεῖς χολάζων, καὶ. οὐκ ἀφιεὶς μετὰ δευτέρου γάμου τὴν ἀρχὴν ἐγχειρίζεσθαι ταύτην. Ὃ γὰρ πρὶς τὴν ἀπελθοῦσαν μηδεμίαν φυλάξας εὔνοιαν, πῶς ἂν οὗτος γένοιτο προστάτης καλός; τίνα δὲ οὐκ ἂν ὑποσταίη χατηγορίαν; - Ἴστε γὰρ ἅπαντές, ἴστε ὅτι εἰ μὴ χεχώλυται πχρὰ τῶν νόμων τὸ δευτέροις ὁμιλεῖν γάμοις, ἀλλ᾽ ὅμως πολλὰς ἔχει τὸ πρᾶγμα κατηγορίας. Οὐδεμίαν οὖν παρέχειν λαδὴν τοῖς ἀρχομένοις τὸν ἄρχοντα βούλεται. Διὰ τοῦτο τίθησιν͵ Εἴ τις ἀγέγκλητος, τουτέστιν, ᾿ εἰ κατηγορίας ὁ βίος ἐλεύθερος αὐτῷ γέγονεν, εἰ ᾿ μηδεὶς ἔσχεν ἐπισχῆψαι ἐν τῇ ζωῇ. ΚΆχους τοῦ Χριστοῦ λέγοντος “ Εἰ γὰρ τὸ φῶς, φησὶ, τὸ ἐν σοὶ ἢ σκότος, τὸ σκότος πόσον; Τέκνα ἔχων πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας, ἣ ἀγυπόταχτα. Σχοπήσωμεν πῶς πολλὴν καὶ ὑπὲρ τῶν παίδων ποιεῖται τὴν πρόνοιαν. Ὁ γὰρ τῶν αὑτοῦ παίδων διδάσχαλος γενέσθαι μὴ δυνηθεὶς, πῶς ἂν ἑτέρων γένοιτο; Εἰ οὖς ἐξ ἀρχῆς εἶχε μεθ᾽ ἑαυτοῦ καὶ ἀλλ᾽ οὕτω τίμιον, ὡς ἔτρεφε, καὶ χαθ᾽ ὧν καὶ παρὰ τῶν νόμων, καὶ παρὰ τῆς φύσεως εἶχεν ἐξουσίαν, τούτους ῥυθμίσαι οὐχ ἴσχυσε, πῶς ἂν τοὺς ἔξωθεν ὠφελῆσαι δυνήσεται; Εἰ μὴ γὰρ πολλὴ νωθεία εἴη πατρὸς, οὐχ ἂν ὧν ἐξ ἀρχῆς ἔλαθεν ἐξουσίαν, τούτους περιεῖδε γενομένους χαχούς. Οὐ γὰρ ἔστιν, οὐχ ἔστιν, ἐξ ἀρχῆς μετὰ πολλῆς τραφέντα τῆς ἐπιμελείας γενέσθαι χαχὸν, καὶ πολλῆς ἀπολαύσαντα σπουδῆς \" οὐ γάρ ἔστι φύσει τὰ ἁμαρτήματα, ἵνα τοσαύτης περιγένηται προνοίας. Εἰ δὲ ἐν δευτέρῳ τὰ τῶν παίδων ἐτίθετο, περὶ πὰ χρήματα σχολάζων, καὶ οὐ τοσαύτην αὐτῶν ἐποιεῖτο σπουδὴν, καὶ οὕτως ἀνάξιος, Εἰ γὰρ, ὅπου ἡ φύσις ἠνάγκαζεν, οὕτως ἄστοργος ἦν, ἢ οὕτως ἀνόητος, ὡς μᾶλλον τῶν χρημάτων φροντίζειν αὐτὸν ἣ αὐτῶν, πῶς ἂν οὗτος ἐπὶ τὸν. θρόνον ἀναχθείη καὶ τὴν τοσαύτην ἀρχήν; Εἰ μὲν γὰρ οὐκ ἠδύνατο, πολλὴ τῆς νωθείας ἡ κατηγορία εἰ δὲ οὐχ ἐσπούδασε, πολλὴ τῆς ἀστοργίας ἡ μέμψις. Ὁ τοίνυν τῶν παίδων ἀμελῶν τῶν ἑαυτοῦ, πῶς τῶν ἀλλοτρίων ἐπιμελήσεται; [1529] Καὶ οὐχ εἶπε μὴ ἁπλῶς ἄσωτος », ἀλλὰ μτδὲ διαδολὴν ἔχειν τοιαύτην, μηδὲ πονηρᾶς εἶναι δόξης. Δεῖ γὰρ τὸν ἐπίσχοπον, φησὶν, ἀνέγκλητον εἶναι ὡς Θεοῦ οἰχονόμον, μὴ αὐθάδη, μὴ","t":"“For this reason I left you in Crete, that you might set right what was lacking, and appoint presbyters in every city, as I directed you: if anyone is blameless, the husband of one wife, having believing children, not accused of debauchery or insubordinate.” 1. For the men of old their whole life was active and full of contest; but ours is not so, but full of slackness. For they knew that they had been brought into the world for this, that they might work according to the will of him who brought them; but we, as though brought here for this, that we might eat and drink and live in luxury, so take no account of anything spiritual. I speak not of the apostles only, but … also of those after them. You see them, at any rate, running through everything, as though they had taken up some task, and living altogether as strangers abroad, since they had no city on earth. Hear, at any rate, what this blessed man says: “For this reason I left you in Crete.” As though they had divided the world among them like a single house, so they ministered in everything and took care of everything everywhere, one taking this part, another that. “For this reason,” he says, “I left you in Crete, that you might set right what was lacking.” He does not yet exhort him in the manner of a command: “that you might set right,” he says. Do you see a soul clean of all envy, seeking everywhere the profit of the disciples, not being particular whether it should come about through himself or through another? For where there was danger and much difficulty, he set it right himself, being present; but the things that brought honour rather or had praise, these he entrusts to the disciple: I mean the ordinations of the bishops, and all the other things that needed some setting right, or, as one might say, more … What are you saying, tell me? Are your own affairs set right by another? And do you not think the thing shameful, or that it brings you disgrace? By no means; for I look only to the common gain; whether it comes about through me or through another makes no difference to me. So must the one who presides be disposed: not to seek his own honour but the common good. “And appoint,” he says, “in every city.” He means the bishops here, as has been said to us elsewhere. “As I directed you”: … not that the whole island be entrusted to one, but that each should have his own charge and care; for so the labour would be lighter for him, and those ruled would enjoy more care, if the teacher did not go round to preside over many churches but devoted himself to one only and adorned it. “If anyone,” he says, “is blameless, the husband of one wife … of debauchery or insubordinate.” For what reason does he bring forward such a man? He stops the mouths of the heretics who slander marriage, showing that the thing is not accursed, but is so honourable that with it one can even ascend the holy throne; and at the same time he chastises the licentious, and does not allow this office to be entrusted to one with a second marriage. For one who has kept no goodwill toward the wife who departed, how could he become a good president? And what accusation would he not incur? For you all know, you know, that even if a second marriage is not forbidden by the laws, still the thing is open to many accusations. So he wishes the ruler to give no handle to those he rules. For this reason he sets down, “If anyone is blameless,” that is, if his life has been free of accusation, if no one has been able to find fault with him in his life. Hear Christ saying: “For if the light that is in you is darkness, how great is the darkness?” “Having believing children, not accused of debauchery or insubordinate.” Let us consider how much forethought he takes for the children too. For one who has not been able to become the teacher of his own children, how could he become one of others? If those whom he had with him from the beginning and … whom he brought up, and over whom he had authority both from the laws and from nature, he was not able to bring into order, how will he be able to benefit those outside? For unless there were great sluggishness in the father, he would not have overlooked those over whom he received authority from the beginning becoming bad. For it is not possible, not possible, for one brought up from the beginning with much care and enjoying much attention to become bad; for sins are not by nature, that they should prevail over so much forethought. But if he put his children's affairs in second place, being occupied with money, and did not take so much trouble over them, even so he is unworthy. For if, where nature compelled him, he was so lacking in affection or so foolish as to care for money rather than for them, how could he be brought up to the throne and to so great an office? For if he was not able, the charge of sluggishness is great; and if he did not take trouble, the blame of lack of affection is great. One, then, who neglects his own children, how will he take care of others'? And he did not say only “not a debauchee,” but that they should not even have such a slander or be of bad repute. “For the bishop,” he says, “must be blameless, as God's steward, not arrogant, not …”","f":"Chrysostom, <i>Hom. Tit.</i> 1.4 (PG 62:667; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-4)."},"chrysostom-hom-titum/1.5":{"o":"Ὁ μὲν γὰρ ἔξωθεν ἄρχων, ἐπειδὴ νόμῳ χρατεῖ καὶ ἀνάγκῃ, εἰχότως οὐ πολλαχοῦ τῆς τῶν ἀρχομένων γνώμης χοινωνεῖ᾽ ὁ μέντοι ἐχόντων ὀφείλων ἄρχειν, καὶ χάριν αὐτῷ τῆς ἀρχῆς εἰδότων, ἂν οὕτω τὸ πρᾶγμα καταστήσῃ, ὡς ἀπὸ τῆς οἰχείας γνώμης μόνον πάντα ποιεῖν, καὶ μηδενὶ μεταδιδῷ λόγον, τυραννιχώτερον μᾶλλον ἣ δημοτιχώτερον τὴν» ἐπιστασίαν πεποίηται. Δεῖ γὰρ, φησὶν, ἀγέγχιλητον εἶναι ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον. Πῶς γὰρ ἑτέρους παιδεύσει χρατεῖν τοῦ πάθους τούτου, ἑαυτὸν. μὴ παιδεύσας; Εἰς πολλὰ γὰρ ἡ ἀρχὴ ἐξάγει, καὶ χαλεπώτερον ποιεῖ καὶ δυσάρεστον καὶ τὸν σφόδρα ἐπιειχῆ, μυρίας ἀνάγχας περιιστᾶσα ὀργῆς \" ἂν μὴ ἧ τοῦτο μεμελετηχὼς πρότερον, καὶ χαλεπώτερος ἔσται, καὶ πολλὰ διαφθερεῖ καὶ ἀπολέσει τῶν τῆς ἀρχῆς. Μὴ νουθετοῦντα γὰρ ἣ ἐπιπλήττοντα πάντα χρὴ ποιεῖν, μὴ ὑδρίζοντα’ ποία γὰρ ἀνάγχη ὕδρεως, εἶπέ μοι; Φοδεῖν χρὴ τῇ τῆς γεέννης ἀπειλῇ, δεδίττεσθαι, καῦμᾶλλον καταφρονεῖ τοῦ ὑδρίζοντος. Οὐδὲν γὰρ οὕτω ποιεῖ χαταφρόνησιν, ὡς ὕδρις, καὶ αἰσχύνει τὸν ὑδρίζοντα μᾶλλον, καὶ οὐχ ἀφίησιν εἶναι αἰδέσιμον ὡς δεῖ. Πολλῆς αὐτοῖς τῆς εὐλαδείας γέμειν τὸν λόγον χρὴ, ἐν τοῖς ἁμαρτήμασι μνήμην ἔχειν τῆς μελλούσης χρίσεως, πάαης δὲ ὕδρεως εἶναι χαθαρόν᾽ εἰ δέ τινε; εἶεν οἱ χωλύοντες τὰ δέοντα ποιεῖν, μετὰ πάσης αὖτρός ἐστιν ἁ διδάσχαλος τῶν ψυχῶν᾽ ὁ δὲ ἰατρὸς οὐ πλῆττες, ἀλλὰ τὰν πεπληγότα διορθοῦται καὶ θεραθον, σώφρονα, δίκαιον, ὅσιον, ἐγχρατῆ, ἀντεχόμεγον τοῦ κατὰ τὴν διδαχὴν πιστοῦ «λόγου. Εἶδες πόστν ἐπίτασιν ἀρετῆς ἀπήτησε; Μὴ αἰσχροκχερδῆ, φηπξ\" τουτέστι, πολλὴν ὑπεροψίαν χρημάτων ἐπιδίκαιον, ὅσιον \" πὰ αὑτοῦ πάντα τοῖς δεομένοις, φησὶ, προϊέμενον \" ἐγχρατῆ. Οὐ τὸν νηστευτὴν εἷν Κοτγιθ Ἰοροηάυπι, καὶ οὐχ εἶπεν ἁπλῶς Μὴ ἄσωτος, πεν ἐνταῦθα, ἀλλὰ τὸν πάθους χρατοῦντα, τὸν καὶ γλώττης καὶ χειρὸς καὶ ὀφθαλμῶν ἀχολάστων \" τοῦτο γὰρ ἔστιν ἐγχράτεια, τὸ μηδενὶ ὑποσύρεσθαι πάθει. ᾿Αγτεχόμεγον τοῦ κατὰ τὴν διδαχὴν πιστοῦ \"λόγου. Πιστοῦ ἐνταῦθα τοῦ ἀληθοῦς φησιν, ἢ τοῦ διὰ πίστεως παρχδεδομένου, οὐ δεομένου συλλογισμῶν τοῦτο ποιούμενον. Τί οὖν, ἂν λόγων ἄπειρος ἣ τῶν ἔξωθεν; Διὰ τοῦτο εἶπον, Τοῦ κατὰ διδαχὴν πιστοῦ λόγου. Ἵνα δυνατὸς ἢ καὶ παρακαλεῖν, καὶ ᾿ τοὺς ἀντιλέγοντας ἐλέγχειν. Ὥστε οὐ χρεία χόμπου ῥημάτων, ἀλλὰ φρενῶν, καὶ Γραφῶν ἐμπειρίας, καὶ νοημάτων δυνάμεως. Οὐχ ὁρᾷς Παῦλον τρεψάμενον τὴν οἰχουμένην -ἅπασαν, καὶ μειζόνως ἰσχύσαντα καὶ Πλάτωνος, καὶ΄ τῶν ἄλλων ἁπάντων; ᾿Αλλ᾽ ἀπὸ τῶν σημείων, φησίν, Οὐχ ἀπὸ τῶν σημείων μόνον ’ εἰ γὰρ ἐπέλθοις «κὰς Πράξεις τῶν ᾿Αποστόλων, πολλαχοῦ αὑτὸν εὑρή-. σεις. ἀπὸ τῆς διδασχαλίας χρᾳτοῦντα καὶ πρὸ τῶν σημείων. Ἵνα δυνατὸς ἦ καὶ [140] παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαιγούσῃ \" τουτέστι, πρὸς φυλαχὴν τῶν οἰχείων, πρὸς ἀνατροπὴν τῶν ἐχθρῷν. Καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. Τούτον γὰρ μὴ ὄντος, πάντα οἴχεται. Ὃ γὰρ οὐκ εἰδὼς μάγεσθα: τοῖς ἐχθροῖς, καὶ αἱγμαλωτίζειν πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, καὶ λογισμοὺς χαθαιρεῖν \" ὁ οὐχ εἰδὼς ἃ χρὴ περὶ τῆς ὀρθῆς διδάσχειν διδασχαλίας, πόῤῥω ἔστω θρόνου διδασχαλιχοῦ. Τὰ μὲν γὰρ ἄλλα καὶ ἐν τοῖς ἀρχομένοις εὕροι τις ἂν, οἷον τὸ ἀνέγκλητον, τὸ τέχνα ἔχειν ἐν ὑποταγῇ. τὸ φιλόξενον, τὸ δέκαιον, τὸ ὅσιον \" ὃ δὲ μάλιστα χαραχτηρίζει τὸν διδάσχαλον, τοῦτό ἐστι, τὸ δύνασθαι καττχεῖν τὸν λόγον, οὗ πρόνοια οὐδεμία νῦν. Εἰσὶ γὸρ ποιοὶ καὶ ἴιστα ἐκ περιτομῆς\" οὖς δεῖ ἐπιστομίζειν. Ὁρᾷς πῶς δείκνυσι πόθεν εἰσὶ τοιοῦτοι; ᾿Απὸ τοῦ μὴ θέλειν ἄρχεσθαι, ἀλλὰ ἄρχειν \" τοῦτο γὰρ ἡνίξατο, Ὅταν οὖν πεῖσαι μὴ δυνηθῇς, μὴ διάταττε τούτοις 8, ἀλλ᾽ ἐπιστόμιζε εἰς τὴν τῶν ἄλλων ὠφέλειαν. Τί οὖν τὸ χέρδος, ὅταν μὴ πείθωνται, ἦ καὶ εἰ ἀνυπότακτοί εἶτι; Τίνος ἕνεχεν ἐπιστομίζειν χρή; Ἵνα ὠφεληθῶσιν ἕτεροι ἐντεῦθεν, Οἵτεγες ὄζους οἴχους ἀνατρέπουσι, διδάσκοντες ἃ μὴ δεῖ, αἰσχροῦ κέρδους χάρι». Εἰ γὰρ τὴν διδασχαλίαν ἀνεδέξατο, οὐχ ἱκανὸς δέ ἐστιν ἐκείνοις μάχεσθαι οὐδὲ ἐπιστομίσαι αὑτοὺς οὕτως ἀναισχυντοῦντας, τῆς τῶν ἀπολλυμένων βλάδτς χαθ᾽ ἕκαστον αἴτιος γενήσεται, Εἰ γὰρ παραινεῖ τις λέγων, Μὴ ζήτει γενέσθαι κριτὴς, εἰ μὴ ἰσχύεξις ἀδικίαν, πολλῷ μᾶλλον ἐνταῦθα ἂν εἴποι τις, Μὴ ζήτει γενέσθαι διδάσχαλος, εἰ τῆς τοῦ πράγματος ἀξίως ἀπέχεις, ἀλλὰ καὶ ἑλκόμενος ἀποπήδα, Ὁρᾷς πανταχοῦ τὴν φιλαργνρίαν, τὴν αἰσχροκέρδειαν αἱτίαν τούτων οὖσαν; Διδάσκογντες, φησὶν, ἃ μὴ δεῖ, αἰσχροῦ κέρδους χάριν.","t":"For the ruler outside, since he governs by law and compulsion, naturally does not often share the judgment of those he rules; but one who ought to rule willing men, who are grateful to him for his rule, if he so arranges the matter as to do everything from his own judgment alone and gives no one a say, makes his presidency more tyrannical than popular. “For he must be blameless,” he says, “as God's steward, not arrogant, not quick-tempered.” For how will he teach others to master this passion if he has not taught himself? For rule leads to many things, and makes even the very gentle harsher and hard to please, surrounding him with countless occasions of anger; if he has not practised this before, he will both be harsher and will ruin and destroy many of the affairs of his office. For he must do everything admonishing or rebuking, not insulting. For what need of insult, tell me? One must frighten by the threat of Gehenna, alarm … rather despises the one who insults. For nothing produces contempt so much as insult; it shames the one who insults more, and does not let him be respected as he should. Their speech must be full of much reverence; in the case of sins they must keep in mind the judgment to come, and be clean of all insult; and if there are some who hinder what ought to be done, with all … the teacher is a physician of souls; and the physician does not strike, but sets right and heals even the one who has struck him … “… self-controlled, just, holy, temperate, holding fast to the faithful word according to the teaching.” Do you see what intensity of virtue he required? “Not greedy for gain,” he says, that is, showing great contempt for money. “Just, holy”: giving up all that is his to those in need, he says. “Temperate”: he does not mean the one who fasts here, but the one who masters passion, of tongue and hand and wanton eyes; for this is temperance, to be dragged away by no passion. “Holding fast to the faithful word according to the teaching.” By “faithful” he means here the true, or that handed down through faith, which does not need syllogisms … What then, if he is unskilled in the learning from outside? That is why he said, “the faithful word according to the teaching.” “That he may be able both to exhort and to refute those who contradict.” So there is no need of pomp of words, but of sense, and of experience in the Scriptures, and of power of thought. Do you not see Paul, who turned the whole world and was mightier than Plato and all the others? But it was by the signs, someone says. Not by the signs only; for if you go through the Acts of the Apostles, you will find him in many places prevailing by teaching even before the signs. “That he may be able to exhort in sound teaching,” that is, for the protection of his own, for the overthrow of the enemies. “And to refute those who contradict.” For if this is lacking, everything is lost. For one who does not know how to fight the enemies, and to take every thought captive to the obedience of Christ, and to pull down reasonings; one who does not know what he must teach about right teaching, let him be far from the teacher's throne. For the other qualities one might find even among those who are ruled, such as being blameless, having children in subjection, being hospitable, just, holy; but what especially marks out the teacher is this, to be able to teach the word, of which there is no concern now. “For there are many insubordinate men, empty talkers and deceivers, especially those of the circumcision, whom one must silence.” Do you see how he shows where such men come from? From not wishing to be ruled but to rule; for he hinted at this. When, then, you cannot persuade them, do not give orders to these, but silence them for the benefit of the others. What then is the gain, when they are not persuaded, or if they are insubordinate? For what reason must one silence them? So that others may be benefited by it. “Who overturn whole households, teaching what they ought not, for the sake of shameful gain.” For if he has undertaken teaching, but is not able to fight them or to silence them when they are so shameless, he will be the cause of the harm of those who perish in each case. For if someone advises, saying, “Do not seek to become a judge, unless you are able to take away injustice,” much more might one say here, “Do not seek to become a teacher, if you fall short of the worth of the task, but even if you are dragged to it, leap away.” Do you see that everywhere love of money, greed for gain, is the cause of these things? “Teaching,” he says, “what they ought not, for the sake of shameful gain.”","f":"Chrysostom, <i>Hom. Tit.</i> 1.5 (PG 62:671; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-5)."},"chrysostom-hom-titum/1.6":{"o":"Οὐδὲν γάρ ἐστιν, ὃ μὴ λυμαίνεται ταῦτα τὰ πάθη\" ἀλλ᾽ ὥσπερ πνεύματά τινα ἄγρια εἰς γαληνὸν ἐμπεσόντα πέλαγος, ὅλον αὐτὸ χάτωθεν ἀναμοχλεύει, ὡς καὶ τὴν ἄμμον τοῖς χύμασιν ἀναμίγνυσθαι οὕτω καῦτα τὰ πάθη εἰς Ψυχὴν εἰσιόντα, πάντα ἄνω καὶ ᾿ς οὐτὰ Το ἀρὶ!. γάτω ποιεῖ, πηροῖ τὸ διορατικὸν τῆ; διανοίας, μάλιστα δὲ ἡ τῆς δόξης μανία. Χρημάτων μὲν γὰρ εὔχολον καταφρονῆσαι τῷ βουλομένῳ τῆς δὲ παρὰ «ὧν πολλῶν τιμῆς ὑπεριδεῖν, πολλοῦ δεῖ πόνου, μεγάλῆς φιλοσοφίας, Ψυχῆς τινος ἀγγελιχῆς αὐτῆς ἁπτομένης τῆς κορυφῆς τῆς τοῦ οὐρανοῦ. Οὐ γὰρ ἔστιν, οὐχ ἔστιν οὐδὲν οὕτω πάθης τυραννικὸν καὶ πανταχοῦ χρατοῦν, ἐκ πλείονος μὲν καὶ ἐλάττονος μοίρας, πανταχοῦ δὲ ὅμως. Πῶς ἂν αὖν αὐτοῦ περιγενοίμεθα, εἰ καὶ μὴ κατὰ χράτος, ἀλλὰ κἂν ἐξ ἐλαχίστου μέρους; “Ἂν εἰς τὸν οὐρανὸν ἀναδλέπωμεν, ἂν τὸν Θεὸν σχῶμεν πρὸ ὀφθαλμῶν, [141] ἂν μείζω τῶν γηΐνων λάδωμεν λογισμόν. Ἐννόησον, ὅταν ἐπιθυμῇς δόξης, ὅτι αὐτῆς “ἐπέτυχες, καὶ μάθε τὸ τέλος, καὶ οὐδὲν εὑρήσεις \" ἐννόησον ὅσην ἔχει τὴν ζημίαν τὸ πρᾶγμα, ὅσων καὶ ἡλίχων ἀποστερεῖ ἀγαθῶν ’ τοὺς μὲν γὰρ πόνους ὑποστήσῃ καὶ τοὺς κινδύνους, τῶν δὲ καρπῶν ἀποστερηθέσῃ καὶ τῶν ἐπάθλων \" ἐννόει ὅτι οἱ πλεῖστοι χαχοὶ, καὶ χαταφρόνησον αὐτῶν τῆς δόξης, Καθ᾿ ἕνα ἕχαστον ἀναλόγισοι τίς ἐστι, καὶ ὄψει τὸ πρᾶγμα γέλωτος γέμον ὄψει ὅτι αἰσχύνη μᾶλλον, ἢ δόξα τὸ πρᾶγμά. ἐστι’ καὶ μετὰ ταῦτα ἀνάγαγε τὸν λογισμὸν ἐπὶ τὸ ἄνω θέατρον. Ὅταν ἀγαθόν τι πράττων ἐννοῆῇς, ὅτι δεῖ καὶ ἀνθρώποις δεῖξαι, χαΐ τινας ἐπιζητῇς θεατὰς τοῦ πράγματος, καὶ ὠδίνῃς ὥστε ὀφθῆναι \" ἐννόησον ὅτι ὁ Θεὸς ὁρᾷ, καὶ πᾶσαν ἐκείνην σόεννύεις τὴν ἀπι-. θυμίαν \" ἀναχώρησον ἐν τῆς γῆς. πρὸς ἐκεῖνο ἴδε τὰ͵ θέατρον τὸ ἐν τοῖς οὐρανοῖς. Ανθρωποι χἂν ἐπαινέσωσιν, ἀλλ᾽ ὕστερον ἐμέμψαντο, ἀλλὰ φθονοῦσιν, ἀλλ᾽ ἐπιλαμθάνονται \" χἂν μὴ τοῦτο ποιῶσιν, οὐδὲν ὅλως ὠφελήσουσι τὸν ἐπαινούμενον ᾿ ἐπὶ δὲ τοῦ Θεοῦ οὐχ οὕτως, ἀλλὰ καίρει ἐπαινῶν ἡμῶν τὰ χατορθώματα. Εἶπες ὀρθῶς, καὶ χρότων ἐπέτυχες; καὶ τί τὸ χέρδος; Εἰ μὲν γὰρ ὠφελήθησαν οἱ χροτήσαντες καὶ μετεδάλοντο καὶ βελτίους ἐγένοντο, καὶ τῶν προτέρων χαχῶν ἀπέστησαν, δεῖ καίρειν ὄντως, οὐχ ἐπὶ τοῖς ἐπαίνοις τοῖς γενομένοις, ἀλλ᾽ ἐπὶ τῇ μεταδολῇ τῇ χαλῇ καὶ θαυμαστῇ. Εἰ δὲ διαπαντὸς μὲν ἐπαινοῦντες καὶ δὲ οὐδὲν ἀπὸ τῶν χρότων, ἀλγεῖν μᾶλλον χρὴ, ὅτι͵ αὑτοῖς εἰς κρῖμα ταῦτα γίνεται, ᾿Αλλ᾽ ἐπὶ εὐλαδείᾳ, δόξαν ἔχεις; Ἂν μὲν ὄντως: ἧς εὐλαδὴς, καὶ μηδὲν. ἑαυτῷ σύνοιδας πονηρὸν, καίρειν δεῖ, οὐχ ἐπειδὴ δηχεῖς, ἀλλ᾽ ἐπειδὴ εἶ \" ἂν μέντοι μὴ ὧν, τῆς τῶν ποὶλῶν δόξης ἐπιθυμῇς, ἐννόει ὅτι οὐχ οὗτοι χρινοῦσιν. ἡμῖν χατ᾽ ἐχείνην τὴν ἡμέραν, ἀλλ᾽ ὁ τὰ λανθάνοντα. τὰ ἀχριθείας ἐπιστάμενος. Εἰ δὲ συνειδὼς ἑαυτῷ ἁμαρτήματα, χαθαρὺς εἶναι παρὰ πᾶσιν ὑποπτεύῃ, οὐ μόνον οὐ καίρειν δεῖ, ἀλλὰ καὶ ἀλγεῖν καὶ στένειν πιχρὸν, τὴν ἡμέραν ἐννοοῦντα συνεχῶς, χαθ᾽ ἦν πάντᾳ ἀποχαλύπτεται, χαθ᾽ ἣν τὰ κρυπτὰ τοῦ σχότοὺς φωτίζεται, Τιμῆς ἀπολαύεις; διαχρούον ταύτην, εἰδὼς ὅτι σε ὀφειλέτην χαθίστησιν. Οὐδείς σοι παρέχει τιμὴν; καὶ καίρειν δεῖ ἐπὶ τούτῳ\" καὶ γάρ ὃ σοι μετὰ τῶν ἄλλων καὶ τοῦτο ὁ Θεὸς προθαλεῖται, ὅτι τιμῖς ἀπήλαυσας. Ἢ οὐχ ὁρᾷ;:. ὡς: μετὰ τῶν ἄλλων εὐεργεσιῶν καὶ τοῦτο ἐγχαλεῖ ὁ Θεὸς διὰ τοῦ προφήτου \" Ἕαδον ἐκ τῶν υἱῶν ὑμῶν εἷς προφήτας, καὶ ἐκ τῶν γεαγίσκων ὑμῶν εἰς ἁγιασμόν; Κἂν τοῦτο τοίνυν χερδανεῖς,δὅτιοὐχ ἔσῃ ὑπεύθυνος μείζονι τιμωρίᾳ. Ὁ μὲν γὰρ μὴ τιμώμενος ἐν τῷ παρόντι βίῳ, καὶ χαταφρονούμενος καὶ οὐδὲ λόγου τινὸς ἀπολαύων, ἀλλὰ, Ῥ 51. (010. τοοίο. αὰ., οὐ γάρ. εἰπῆς; δυλ Ομ, ᾿ῃ αι}, ορθι δ ρογ δ θη : συ Ὁ ὅσ ἢ 1 ᾿ΐπο αοῖον αὐ ῖ6πν) ἀδοογμαηι. ()υἱ μῖ- [Δοὶ!α φωυϊνίβ δαί τοι; ΠΟΠΟΓΕΙΝ γ γῸ ἃ ῃυ δ 8 Ρῥγοιπίυγ, μα ἰδίαν, ποθ, οἰϊδηιδὶ Ὑϑὲϊ!, δι, οἱ ᾿μαἰ δῖον, πθ. νογθ ρυϊογιμἀϊπθιῃ μά θηὶ. μὴ} : ὀχϑιϊηοίϑ οἱ φίογία, οἱ αἱ [πη 4011}. 66 ἰφίιατ καὶ ὑδριζόμενος καὶ διαπτυόμενος, εἰ καὶ μηδὲν ἔτερον,τοῦτο γοῦν χαρποῦται τὸ μὴ καὶ τούτου ὑπεύθυνος εἶναι, τοῦ τιμηθῆναι παρὰ τῶν ὁμοδούλων Καὶ διὰ πολλὰ δὲ ἕτερα χερδαίνει 4 ἐντεῦθεν \" συστέλλεται, [142]ταὰ πεινοῦται, οὐδὲ, ἐὰν θέλῃ, μέγα φρονήσει ποτὲ, εἰ ἑαυτῷ μᾶλλον προσέχει. Ὁ μέντοι πολλῇς ἀπολαύων τιμῆς, πρὸς τῷ καὶ ὀφλημάτων εἶναι μεγάλων ὑπεύθυνος, καὶ εἰς ἀπόνοιαν αἴρεται καὶ εἰς χενοδοξίαν, καὶ γίνεται δοῦλος ἀνθρώπων. Εἶτα τῆς δεσποτείας ταύτης αὐξομένης, πολλὰ ἀναγχάζεται ποιεῖν, ὧν οὐ βούλεται. ᾿","t":"For there is nothing that these passions do not ruin; but just as wild winds falling on a calm sea stir it all up from below, so that even the sand is mixed with the waves, so these passions, entering a soul, turn everything upside down and blind the clear sight of the mind; and above all the madness for glory. For it is easy for one who wishes to despise money; but to look down on honour from the many needs much labour, great philosophy, a soul like an angel's, touching the very summit of heaven. For there is no passion, none, so tyrannical and prevailing everywhere, in greater or less degree, but everywhere nonetheless. How then might we overcome it, if not wholly, at least in the smallest part? If we look up to heaven, if we keep God before our eyes, if we take thoughts higher than earthly things. Consider, when you desire glory, that you have obtained it, and learn its end, and you will find nothing; consider how much loss the thing brings, of how many and how great goods it deprives you: for you will undergo the labours and the dangers, but be deprived of the fruits and the prizes. Consider that most men are bad, and despise the glory they give. Reckon up each one, who he is, and you will see that the thing is full of absurdity; you will see that the thing is a disgrace rather than a glory. And after that lead your thought up to the theatre above. When, doing some good deed, you think that you must show it to men too, and look for spectators of the deed, and are in labour to be seen, consider that God sees, and you quench all that desire; withdraw from the earth, look to that theatre in the heavens. Men, even if they praise, later blame; they envy, they find fault; and even if they do not do this, they will not benefit the one praised at all. But with God it is not so; he rejoices in praising our good deeds. You spoke rightly and obtained applause? And what is the gain? If those who applauded were benefited, and changed and became better, and turned from their former evils, you should truly rejoice, not at the praises that were given, but at the fine and wonderful change. But if they praise always and … nothing from the applause, you should rather grieve, because these things become a judgment on them. But you have a reputation for piety? If you really are pious and are conscious of nothing evil in yourself, you should rejoice, not because you seem so, but because you are; but if, not being so, you desire the good opinion of the many, consider that it is not they who will judge us on that day, but he who knows hidden things exactly. And if, being conscious of sins, you are suspected by all of being clean, not only should you not rejoice but you should grieve and groan bitterly, continually considering the day on which all things are revealed, on which the hidden things of darkness are brought to light. You enjoy honour? Thrust it away, knowing that it makes you a debtor. No one gives you honour? You should rejoice at this too; for among other things God will reproach you with this too, that you enjoyed honour. Or do you not see how, among his other benefits, God brings this charge too through the prophet: “I took some of your sons for prophets, and some of your young men for consecration”? Even so, then, you will gain this, that you will not be liable to a greater punishment. For the one who is not honoured in the present life, but despised and of no account at all, but … even when insulted and spat upon, if nothing else, at least reaps this, that he is not liable for this too, for being honoured by his fellow servants. And he gains from it in many other ways too: he is kept low, he is humbled, and even if he wishes, he will never be proud, if he rather attends to himself. But one who enjoys much honour, besides being liable for great debts, is also lifted up to arrogance and vainglory, and becomes a slave of men. Then, as this mastery grows, he is compelled to do many things he does not wish.","f":"Chrysostom, <i>Hom. Tit.</i> 1.6 (PG 62:671; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-6)."},"chrysostom-hom-titum/1.7":{"o":"Ὡς οὖν εἰδότες ὅτι τοῦτο βέλτιον ἡμῖν, ἣ ἐχεῖνο, μῆτε ζητῶμεν τιμὰς, καὶ τὰς παρεχομένας διαχρουώμεθα, ἀποῤῥίπτωμεν ἀφ᾽ ἑαυτῶν, σθεννύωμεν τὴν ἐπιθυμίαν ταύτην. Ταῦτα καὶ πρὸς ἄρχοντας καὶ πρὸς ἀρχομένους ἡμῖν εἴρηται. Ψυχὴ γὰρ τιμῆς ἐπιθυμοῦσα καὶ τοῦ δοξάζεσθαι,οὐχ ὄψεται τὴν βασιλείαν τῶν οὐρανῶν. Οὐκ ἐμὸς οὗτος ὁ λόγος, οὐδὲ ἐμαυτοῦ λέγω ῥήματα, ἀλλὰ τοῦ θείου Πνεύματος \" οὐχ ὄψεκαι, χἂν ἀρετὴν ἐργάζηται. ᾿Απέχουσι γὰρ, φησὶ, τὸν μισθὸν αὐτῶν. Ὁ τοίνυν μισθὸν μὴ λαμδάνων, πῶς ὄψεται τὴν βασιλείαν τῶν οὐρανῶν; Οὐ χωλύω δόξης ἐφίεσθαι, ἀλλὰ δόξης βούλομαι τῆς ἀληθοῦς «ἧς παρὰ τοῦ Θεοῦ\" Οὗ ὁ ἔπαινος, φησὶν,οὐκ ἐξ ἀνθρώπων, ἀ.1..} ἐκ τοῦ Θεοῦ. Ἐν τῷ χρυπτῷ ὧμεν εὖὐλαδεῖς, μὴ περιχείμενοι τῦφον πολὺν καὶ σχηνὴν καὶ ὑπόκρισιν \" ῥίψωμεν τοῦ προδάτου τὴν δορὰν, μᾶλλον δὲ γενώμεθα πρόδατα \" οὐδὲν τῆς τῶν ἀνθρώπων δόξης οὐδαμινέστερον Ρ. Εἰπὲ γάρ μοι, ξὰν ἴδῃς παίδων πλῆθος μιχρῶν, ὑπομαζίων λέγω, ἄρα ἐπιθυμεῖς τῆς δόξης τῆς παρ᾽ ἐκείνων; Οὕτω πρὸς τοὺς ἀνθρώπους διάχεισο πάντας δόξης ἕνεχεν. Διὰ τοῦτο χενοδοξία λέγεται. Οὐχ ὁρᾷς τὰ προσωπεῖα, ἃ περιτίθενται οἱ ἐπὶ τῆς σχηνῆς;; πῶς μὲν χαλὰ, πῶς δὲ λαμπρὰ, πῶς δὲ εἰς τὴν ἐσχάτην ἀχρίδειαν τῆς εὖμορφίας διαπεπλασμένα; ἔχεις μοι δεῖξαι ὄψιν τοιαύτὴν ἐπὶ τῆς ἀληθείας; Οὐδαμῶς. Τί οὖν; ἄρα ἢράσθης αὐτῶν ποτε; Οὔ\" διὰ τί; ἐπειδὴ διάχενά ἐστι, καὶ μιμεῖται χάλλος, οὐχ ἔστι δὲ χάλλος. Οὕτω καὶ ἡ δόξα διάχενός ἔστι καὶ μιμεῖται δόξαν, οὐχ ἔστι δὲ δόξα. ᾽Εχείνη μόνη μένει ἡ φυσικὴ ἡ ἔνδον - αὕτη δὲ ἡ ἔξω ἐπιχειμένη ἐπιχρύπτει πολλάχις νὴν ἀμορφίαν, ἐπιχρύπτει παρὰ ἀνθρώποις, καὶ μέχρι τῆς ἑσπέρας \" τοῦ δὲ θεάτρου λυθέντος καὶ τῶν προσἃ (ἹΡ., Καὶ διὰ π. δὲ ἕτερα καίρειν δεΐ, ϑ6ἀ ἴῃ γυ μαῖα και. Μὴ τοίνυν ὡς ἐν σχηνῇ καὶ ἐν ὑποχρίσει τὴν ἀλήθειαν μετέλθωμεν. Εἰπὲ γάρ μοι, τί καλὸν ἔχει τὸ περιθλέπεσθαι παρὰ τῶν πολλῶν; χενοδοξία ἐστὶ, καὶ οὐδὲν ἕτερον \" ἐπεὶ ἄνελθε εἰς τὴν οἰχίαν καὶ γενοῦ μόνος, καὶ εὐθέως διεῤῥύη τὸ πᾶν. Ἐνέθαλες εἰς τὴν ἀγοράν; ἐπέστρεψας τοὺς παρόντας; καὶ τί τὸ πλέον; Οὐδέν\" ἐσδέσθη καὶ ἀπῆλθεν ὡς χαπνὸς διαλυθείς. Τῶν οὖν ἀνυποστάτων οὕτως ἐρῶμεν; καὶ πόσης ταῦτα ἀλογίας, εἰπέ μοι; πόσης ἀνοίας; Πρὸς ἕν τοίνυν ὁρῶμεν μόνον, πῶς ὁ θεὸς ἐπαινέσει\" ἂν τοῦτὸ σχοπῶμεν, οὐδέποτε ζητήσομεν τὰ παρὰ τῶν ἀνθρώπων, ἀλλὰ χἂν γένηται, χαταφρονήσομεν, καταγελασόμεθα, διαπτύσομεν' ὡς ἂν εἰ χρυσίου μὲν ἐφιέμενοι, πηλὸν δὲ λαμδάνοντες, οὕτω διαχεισόμεθα. [145] Μὴ ἐπαινείτω σε ὁ δεῖνα - οὐδὲν γὰρ ὠφέλησε\" χἂν ψέξῃ, οὐδὲν ἔδλαψεν. Ἐπὶ δὲ τοῦ Θεοῦ ταῦτα ἀμφότερα ἔχει τι χέρδος καὶ ζημίαν \" τὰ δὲ παρὰ τῶν ἀνθρώπων πάντα μάταια. Καὶ χατὰ τοῦτο ἐξισούμεθα τῷ Θεῷ, ὅτι οὐ δεῖται τῆς παρ᾽ ἀνθρώπων δόξης ἐχεῖνος \" Δόξαν γὰρ, φησὶ, παρὰ ἀνθρώπων οὔ «Ἰωμθάνω. Μικρὸν μὲν οὖν τοῦτο, εἶπέ μοι; Ὅταν μὴ θέλῃς χαταφρονεῖν δόξης, εἰπὲ ὅτι τῷ Θεῷ ἴσος γίνομαι καταφρονήσας, καὶ εὐθέως καταφρονήσεις. Οὐ γὰρ ἔστιν, ἄνθρωπον δόξης δοῦλον, μὴ πάντων εἶναι δοῦλον, καὶ αὑτῶν τῶν ἀνδραπόδων δουλιχώτερον. Οὐ γὰρ ἐπιτάττομεν τοιαῦτα τοῖς δούλοις τοῖς ἡμετέροις, οἷα ἐχείνη τοῖς ὑπ᾽ αὐτῆς ἁλοῦσιν᾽ αἰσχρὰ καὶ αἰσχύνης γέμοντα πράγματα καὶ φθέγγεσθαι ποιεῖ καὶ πάσχειν \" καὶ μάλιστα ὅταν ἴδῃ ὑπαχούοντας, ἐπιτείνει μᾶλλον τὰ ἐπιτάγματα. Φύγωμεν οὖν, φύγωμεν, παραχαλῶ, τὴν δουλείαν ταύτην. Πῶς δὲ, φησὶ, δυνησόμεθα; Ἂν φιλοσοφήσωμεν περὶ τῶν ἐνταῦθα, ἂν ἴδωμεν ὅτι τὰ παρόντα πράγματα ὄναρ ἐστὶ καὶ σχιὰ, καὶ οὐδὲν ἕτερον, εὐχόλως αὐτῆς περιεσόμεθα, καὶ οὔτε ἐν τοὶς μικροῖς, οὔτε ἐν τοῖς μεγάλοις ἁλωσόμεθα ἂν δὲ μὴ ἐν τοῖς μικροῖς χαταφρονῶμεν, καὶ ἐν τοῖς μεγίστοις ῥᾳδίως περιπεσούμεθα. Πόῤῥωθεν οὖν ἀναστέλλωμεν αὐτῆς τὰς πηγάς\" αὗται δέ εἰσιν ἄνοια καὶ τὸ ταπεινὴν χεχτῆσθαι ψυχήν ὡς ἐὰν ὑψηλὸν λάδωμεν φρόνημα, δυνησόμεθα καὶ τῆς παρὰ τῶν πολλῶν τιμῆς ὑπεριδεῖν, καὶ πρὸς τὸν οὐρανὸν τεῖνα: τὴν διάνοιαν, καὶ τῶν ἐκεῖ ἐπιτυχεῖν ἀγαθῶν \" ὧν γένοίτο πάντας ἡμᾶς ἐπιτυχεῖν χάριτι καὶ φιλανθρωπίᾳ τοῦ Χριστοῦ, μεθ᾿ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"Knowing, then, that this is better for us than that, let us neither seek honours, and let us thrust away those offered, cast them from us, quench this desire. These things are said by us both to rulers and to the ruled. For a soul that desires honour and being glorified will not see the kingdom of heaven. This saying is not mine, nor do I speak my own words, but those of the divine Spirit; it will not see it, even if it practises virtue. “For they have their reward,” he says. One, then, who does not receive a reward, how will he see the kingdom of heaven? I do not forbid desiring glory, but I wish it to be the true glory, that from God: “whose praise,” he says, “is not from men but from God.” Let us be pious in secret, not putting on much pride and show and hypocrisy; let us throw off the sheep's skin, or rather let us become sheep. Nothing is more worthless than the glory of men. For tell me, if you see a crowd of little children, I mean infants at the breast, do you desire glory from them? So be disposed toward all men with regard to glory. That is why it is called vainglory. Do you not see the masks that those on the stage put on, how fine, how bright, how fashioned to the utmost exactness of beauty? Can you show me such a face in reality? By no means. What then? Did you ever fall in love with them? No. Why? Because they are empty and imitate beauty, but are not beauty. So glory too is empty and imitates glory, but is not glory. That natural beauty within alone remains; but this, laid on from outside, often hides the ugliness, hides it from men, and until evening; but when the theatre breaks up and the masks … Let us not, then, pursue the truth as on a stage and in play-acting. For tell me, what good is there in being looked at by the many? It is vainglory and nothing else; for go home and be alone, and at once it has all melted away. You went into the market? You turned the heads of those present? And what more? Nothing; it was quenched and went away like smoke dissolved. Are we, then, so in love with things without substance? And how irrational, tell me, how senseless is this? Let us look to one thing only, how God will praise us; if we consider this, we shall never seek what comes from men; but even if it comes, we shall despise it, laugh at it, spit on it; we shall be disposed like men who long for gold and receive mud. Let so-and-so not praise you, for he has not helped you; and if he blames, he has not hurt you. But with God both of these bring some gain and loss; but what comes from men is all vain. And in this we are made equal to God, that he does not need glory from men: “For I do not receive glory from men,” he says. Is this, tell me, a small thing? When you are unwilling to despise glory, say, “I become equal to God by despising it,” and at once you will despise it. For a man who is a slave of glory cannot but be a slave of all, more slavish than the very slaves. For we do not lay such commands on our slaves as she lays on those she has captured: she makes them both say and suffer things shameful and full of disgrace; and especially when she sees them obedient, she increases her commands. Let us flee, then, let us flee, I beg you, this slavery. But how, someone says, shall we be able to? If we practise philosophy about the things here, if we see that present things are a dream and a shadow and nothing else, we shall easily overcome it, and be caught neither in small things nor in great; but if we do not despise it in small things, we shall easily fall into it in the greatest. Let us, then, check its springs from afar; and these are folly and having a mean soul; since, if we take a lofty mind, we shall be able both to look down on the honour from the many, and to stretch our mind toward heaven, and to obtain the good things there; which may we all obtain, by the grace and love for humankind of 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. Tit.</i> 1.7 (PG 62:675; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/1-7)."},"chrysostom-hom-titum/3.1":{"o":"ΕἾπέ τις ἐξ αὐτῶν ἴδιος αὐτῶν προφήτης\" Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρίω, γαστέρδς ἀργαί. Ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. Δι᾽ ἣν αἱτίαν πίστει, μὴ προσέχοντες ἸΙουδαϊχοῖς μύθοις α΄’. Πολλὰ ἐνταῦθά ἐστι τὰ ζητούμενα, πρῶτον μὲν, «πἰς ὁ εἰρηκώς\" δεύτερον δὲ, τί δήποτε ὁ Παῦλος αὐτοῖς ἐχρήσατο\" τρίτον,ὅτι οὐδὲ ὀρθῶς ἔχουσαν μαρτυρίαν παρήγαγε. Φέρε οὖν καὶ ἕτερα προσθέντες οὕτω χα:ρίαν τὴν λύσιν ἐπαγάγωμεν. Καὶ γὰρ ὅτε τοῖς ᾿Αθηναίοις διελέγετο, μεταξὺ τῆς δημηγορίας φησὶν, ᾿Αγγώστῳ Θεῷ' καὶ πάλιν, Τοῦ γὰρ καὶ γένος ἐσμὲν, ὡς καὶ τινες τῶν καθ᾽ ὑμᾶς ποιητῶν εἰρήχασιν. Ἐπιμενίδης οὖν ἐστιν ὁ εἰρηχὼς, Κρὴς καὶ αὐτὸς ὥνἀλλὰ πόθεν χινούμενος, ἀναγχαῖον εἰπεῖν τὴν ὑπόθεσιν πρὸ; ὑμᾶς \" ἔχει δὲ οὕτως \" Οἱ Κρῆτες τάφον ἔχουσι τοῦ Διὸς ἐπιγραφέντα τοῦτο \" Ἐνταῦθα Ζὰν κεῖται, ὃν [1]. τὸν] Δία κικιλήσκουσι. Διὰ ταύτην οὖν τὴν ἐπιγραφὴν, ὁ ποιητὴς ψεύστας τοὺς Κρῆτας ᾿ χωμῳδῶν, προϊὼν πάλιν ἐπάγει, αὔξων μᾶλλον τὴν κωμῳδίαν \" Καὶ γὰρ τάξον, ὦ ἄνα, σεῖο Κρῆτες ἐτεκτήγαντο\" σὺ δ' οὐθάγες\" ἐσσὶ γὰρ αἱεέ. Εἰ τοίνυν αὕτη ἡ μαρτυρία ἀληθὴς, ὅρα τὸν κίνδυνον ὅσος. Εἰ γὰρ ἀληθὴς ὁ ποιητὴς εἰπὼν ὅτι ἐψεύἀαντο, τεθνηκέναι τὸν ἀία εἰπόντες, ὥς φησιν ὁ ἀπόστολος, μέγας ὁ κίνδυνος. Προσέχετε, ᾿Αγαπητοὶ, μετὰ πολλῆς τῆς ἀκχριδείας \" Εἶπεν ὁ ποιητὴς, ὅτι ψεύδονται οἱ Κρῆτες οἱ τὸν Δία εἰπόντες τετελευτηκέναι\" ἐδεδαίωσε τὴν μαρτυρίαν αὐτοῦ ὁ ᾿Απόστολος. Οὐκοῦν χατὰ τὸν ᾿Απόσταλον ἀθάνατος ὁ Ζεύς\" Αὕεη γὰρ, φησὶν, ἡ μαρτυρία ἀληθὴς ἐστι. Τί οὖν ἐροῦμεν; μᾶλλον δὲ πῶς ἔστι τοῦτο ἐπιλύσασθαι; Οὐ τοῦτο εἶπεν ὁ ᾿Απόστολος, ἀλλ᾽ ἁπλῶς οὕτως ἔλαθε τὴν μαρτυρίαν καὶ ἀφελῶς πρὸς τὸ ἦθος αὐτῶν τὸ ἐψευσμένον. Διὰ τί γὰρ μὴ ἐπήγαγε τὸ, Καὶ γὰρ τάφον, ὦ ἄνα, σεῖο Κρῆτες ἐτεχτήγαντο; Ὥστε οὐ κοῦτο εἶπεν ὁ ᾿Απόστολος, ἀλλ᾽ ὅτι χαλῶς ὁ δεῖνα εἷφαν, ὅτι ψεῦσταί εἰσιν οἱ Κρῆτες. Οὐκ ἐντεῦθεν δὲ μόνον ἰσχυριζόμεθα, ὅτι οὐκ ἔστι θεὸς ὁ Ζεύς\" ἔνεστι γὰρ καὶ ἑτέρωθεν πολλαχόθεν κατασχευάζοντας, καὶ οὐχὶ ἀπὸ τῆς τῶν Κρητῶν μαρτυρίας, τοῦτο σαφῶς ἀποδεῖξαι. “Αλλως δὲ οὐκ ἐν τούτῳ εἶπεν αὐτοὺς ψεύδεαθαι’ μᾶλλον δὲ εἰχὸς καὶ τοῦτο ἐψεῦσθαι αὐτούς δ᾽ καὶ γὰρ καὶ ἄλλους ἐνόμιζον θεούς. Διὰ τοῦτο ὁ ᾿Α πόστολος; ψεύστας αὐτοὺς εἶπεν. ᾿Αλλὰ τὸ ζητούμενον, τί δήποτε ἀπὸ τῶν Ἕλληνιχῶν ἄγει τὰς μαρτυρίας. “Ὅτι μάλιστα τούτοις ἐντρέπομεν αὐτοὺς, ὅταν οἴκοθεν ἐνέγχωμεν τὰς μαρτυρίας καὶ τὰς κατηγορίας, ὅταν τοὺς παρ᾽ αὐτοῖς θαυμαστοὺς, τούτους ἐπιστήσωμεν αὑτοῖς αἰτιωμένους. Διὰ τοῦτο καὶ ἑτέρωθι χέχρηται λέγων, Ἀγγώστῳ Θεῷ. Οἱ γὰρ ᾿Αθηναῖοι ἐπειδὴ οὐχ ἐξ ἀρχῆς τοὺς θεοὺς πάντας παρέλαδον, ἀλλὰ χατὰ χρόνους, καὶ ἄλχους τινὰς, ὡς τὰ ἐχ τῶν Ὑπερθορέων, ὡς τὰ τοῦ Πανὸς, ὡς τὰ μικρὰ, ὡς τὰ μεγάλα μυστήρια ἐπήγαγον ὕστερον, οὗτοι στοχαζόμενοι ἀπὸ τούτων, ὅτι εἰχὸς καὶ ἄλλον εἶναι θεὸν, ὑπ' αὐτῶν δὲ ἠγνοῆσθαι, ἵνα καὶ περὶ ἐχεῖνον ὦσιν ᾿Αγγώστῷ Θεῷ, μονονονχὶ τοῦτο δηλοῦντες, καὶ εἴ πις ἄγνωστος εἴη θεός. Εἶπεν οὖν, ὅτε Ὃν προλαδόντες ὑμεῖς ἐπέγνωτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. Τὸ δὲ, Τοῦ γὰρ καὶ γένος ἐσμὲν, περὶ τοῦ Διὸς εἴρηται τῷ ᾿Αράτῳ \" ὅς ἐπεὶ ἀρχόμενος εἶπε, Μεσταὶ δὲ Διὸς μὲν ἀγυιαὶ, μεστὴ δὲ θάλασσα, τότε ἐπήγαγε τὸ, Τοῦ γὰρ καὶ γέγος ἐσμὲν, δεικνὺς οἷμαι κἀκεῖνος ὅτι γεγόναμεν ἐχ Θεοῦ. Πῶς οὖν ὁ Παῦλος τὰ περὶ τοῦ Διὸς εἰρημένα εἰς τὸν Θεὸν τῶν ὅλων εἴλχυσεν; Οὐ τὰ περὶ τοῦ Διὸς εἰρημένα εἵλκυσεν εἰς τὸν Θεὸν, ἀλλὰ τὰ προσήχοντα τῷ Θεῷ, καὶ οὐ γνησίως οὐδὲ χυρίως ἐπιτεθέντα τῷ Διὶ, ταῦτα ἀποδίδωσι τῷ Θεῷ’ ἐπεὶ καὶ τὸ, θεὸς, ὄνομα αὐτοῦ μόνον ἐστὶ, καὶ παρανόμως ἐπίκειται τοῖς εἰδώλοις. ᾿Αλλὰ πόθεν ἐχρῆν αὐτοῖς διαλεχθῆναι; ἀπὸ τῶν προ- Δία θεὸν ἐνόμιζον. φήτων; ᾿Αλλ᾽ οὐκ ἂν ἐπίστευσαν᾽ ἐπεὶ καὶ Ἰουδαίοις οὐδὲν ἀπὸ τῶν Εὐαγγελίων φθέγγεται, ἀλλ᾽ ἀπὸ τῶν προφητῶν διὰ τοῦτό φησιν, ᾿Εγεγόμην τοῖς Ἴουδαίοις ὡς ᾿Ιουδαῖος, τοῖς ἀνόμοις ὡς ἄνομος, τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον. Τοῦτο καὶ ὁ Θεὸς ποιεῖ\" οἷον ἐπὶ τῶν μάγων, οὐ δι᾽ ἀγγέλου αὐτοὺς ἄγει. οὐ διὰ προφήτον͵ οὐ δι᾽ ἀποστόλου, οὗ δι’ εὐαγγελιστοῦ, ἀλλὰ πόθεν; Διὰ ἄστρου\" ἔπε!δὴ γὰρ περὶ ταῦτα τὴν τέχνην εἶχον, ἐχεῖθεν αὐτοὺς εἴλχυσε. Πάλιν ἐπὶ τῶν βοῶν ἐπὶ τῆς χιδωτοῦ, Ἐὰν πορευθῶσι, φησὶ, τήνδε τὴν ὁδὸν, ἀληθής ἐστιν ἡ τοῦ Θεοῦ ἀγανάχτησις, χαθάπερ οἱ μάντεις ὑπετίθεντο. Οὐκοῦν ἀληθεύουσιν οἱ μάντεις; \"Ἅπαγε \" ἀλλ᾽ ἀπὸ τῶν οἰχείων στομάτων αὐτοὺς ἐλέγχει καὶ καταπλήττει. Πάλιν ἐπὶ τῆς ἐγγαστριμύθου - καὶ γὰρ ἐπειδὴ ταύτῃ ἐπίστευε, διὰ ταύτης ἐποίησεν ἀχοῦσαι τὸν Σαοὺλ τὰ μέλλοντα αὐτὸν χαταλαμθάνειν. Τίνος οὖν ἕνεχεν ἐπεστόμισε τὸν δαίμονα ὁ Παῦλος τὸν λέγοντα, Οὗτοι οἱ ἄνθρωποι δοῦ.1οι τοῦ Θεοῦ τοῦ ὑψίστου εἰσὶν, οἵτινες καταγγέλλουσιν ἡμῖν ὁδὸν σωτηρίας; τίνος δὲ ἕνεχεν καὶ ὁ Χριστὸς χωλύει τοὺς δαίμονας φθέγγεσθαι; ᾿Εχεϊ μὲν εἰχότως \" καὶ γὰρ τὰ σημεῖα προεχώρε:\" ἐπεὶ καὶ ἐνταῦθα οὐκ ἀστὴρ, ἣν, ἀλλ᾽ αὐτὸς ἑαυτὸν ἐχήρυττε \" καὶ οἱ δαίμονες δὲ οὐ προσεχυνοῦντο. Οὐχ ἦν γὰρ εἴδωλον τὸ φθεγγῴμένον, ἵνα χωλνθῇ. Καὶ τὸν Βαλαὰμ δὲ εἴασεν εὖλογῆσαι, καὶ οὐκ ἐχώλυσεν. Θὕτω πανταχοῦ χαταδαίνει. Καὶ τί τοῦτο θαυμάζεις; Αὐτὸς περὶ ἑαυτοῦ ἀφίησι δόξας πονηρὰς καὶ ἀναδίους ἑαυτοῦ δυνίστασθαι, οἷον ὅτι σῶμα ἦν πρότερον, ὅτι ὁρατό:\" πρὸς τοῦτο γοῦν λέγει, Πνεῦμα ὁ Θεός. Πάλιν ὅτι καίρει ταῖς θυσίαις, ὅπερ ἦν ἀλλότριον αὐτοῦ, καὶ ῥήματα φθέγγεται ἀπάδοντα αὐτοῦ τῆς ὁμολογίας \" καὶ ὅσα τοιαῦτα, Οὐδαμοῦ γὰρ τὴν ἀξίαν ς ὁρᾷ τὴν ἑαυτοῦ, ἀλλὰ πανταχοῦ τὸ ἡμῖν χρήσιμον. Εἰ γὰρ πατὴρ οὐχ ὁρᾷ τὴν ἀξίαν τὴν ἑαυτοῦ, ἀλλὰ συμψελλίζει τοῖς παιδίοις, καὶ τροφὴν καὶ ἐδέσματα καὶ πόματα οὐχ Ἑλληνιχοῖς ὀνόμασι χαλῶν, ἀλλὸ παιδιχῇ τινι διαλέξει καὶ βαρδάρῳ, πολλῷ μᾶλλον ὁ Θεός. Καὶ ὀνειδίξει συγχαταδατιχῶς διὰ τοῦ προφὴτου 4, λέγων \" Εἰ ἀλλάξονται ἔθνη θεοὺς αὑτῶν \" καὶ πανταχοῦ συγχατάθαοίς ἐστι τὰ ἐν ταῖς Γραφαῖς ᾿ καὶ ῥήματα καὶ πράγματα. Δι᾿ ἣν αἰτίαν, φησὶν, ἔλεγχε αὐτοὺς ἀποτόμως, ἵνα ὑγιαίνωσι τῇ πέστει. Διὰ τοῦτό φησιν, ἐπειδὴ ἦθος αὐτοῖς ἐστιν ἱταμὸν καὶ δολερὸν καὶ ἀκόλαστον. Τάδε μυρία χαχὰ αὐτοὶ ἔχουσιν. Ὅταν δὲ καὶ ψεύδιονται προχείρως, καὶ δολεροὶ ὧσι καὶ γαστρίμαργοι καὶ ἀργοὶ, σφοδροῦ καὶ πληχτιχοῦ τοῦ λόγου δεῖ’ προσηνείᾳ γὰρ οὐχ ἂν ἀχθείη ὁ τοιοῦτος. “Ε.1εγχε οὖν αὐτούς. Ἐνταῦθα οὗ τοὺς ἀλλοτρίους φησὶν, ἀλλὰ τοὺς οἰχείους. 'Ασποτομως. Βαθντέραν, φησὶ, δίδου τὴν πληγήν. Οὐ γὰρ πᾶσιν ἑνὶ τρόπῳ προσενεχτέον, ἀλλὰ διαφόρως καὶ ποιχίλως, καὶ πρὸς τὰ ὑποχείμενα. Οὐδαμοῦ παραχαλεῖ ἐνταῦθα. \"Ὥσπερ γὰρ ὁ τὸν ἐπιεικῆ καὶ εὐγενῇ πλήττων ἀναιρεῖ καὶ ἀπόλλυσιν\" οὕτως ὁ τὸν δεόμενον σφοδρότητος χολαχεύων διαφθείρει καὶ οὐχ ἀφίησι διαναστῆναι. Ἵνα ὑγιαίνωσε, φησὶν, ἐν τῇ αἰστει. ἽΑρα τοῦτο ὑγεία, τὸ μηδὲν νὄῦθον μηδὲ ἀλλότριον ἐπεισάγειν. Εἰ δὲ οἱ βρώματα παρατηροῦντες οὐχ ὑγιαίνουσιν, ἀλλὰ νοσοῦσι καὶ ἀσθενοῦσι (Τοὺς γὰρ ἀσθενοῦντας, φησὶ, τῇ πίστει προσ- \"λαμδάνεσθε μὴ εἰς διαχρίσεις διαλογισμῶν)\" τί ἂν εἶποι τις περὶ τῶν τὰ αὐτὰ νηστευόντων αὐτοῖς, περὶ τῶν σαδδατιζόντων, περὶ τῶν εἰς τόπους ἀπερχομένων ἐχείνοις ἀφιερωμένους; τὸν ἐν Δάφνῃ λέγω, τὸ τῆς Ματρώνης λεγόμενον σπήλαιον, τὸν ἐν Κιλικίᾳ τόπον τὸν τοῦ Κρόνου λεγόμενον. Πῶς δὲ οὗτοι ὑγιαίνουσι; Διὸ χρὴ σφοδροτέρας αὐτοῖς τῆς πληγῆς. Διὰ τί οὖν ἐπὶ Ῥωμαίων τὸ αὐτὸ οὐ ποιεξ; Ὅτι οὐ τοιαῦτα τὰ ἤθη ἐχείνων, ἀλλ᾽ εὐγενέστεροι χανον. Μὴ προσέχοντες, φησὶν, Ἰουδαϊχοῖς μύθοις. Διπλῇ μῦθος τὰ Ἰουδαϊχὰ, καὶ ὅτι παραποίτησι;, καὶ ὅτι παρὰ χαιρὸν τὸ πρᾶγμα \" λοιπὸν γὰρ μῦθος γίἡ διδασχαλία. Σχόπεε δέ\" Ὁ οἶνος οὐχὶ ἀπὸ κόπρου τὴν σύστασιν ἔχει; ὥσπερ γὰρ ἀπὸ τῆς γῆς ἕλχει ἡ ἄμπελος τὴν νοτίδα, οὕτω καὶ ἀπὸ τῆς χόπρου τῆς παραχειμένης. Καὶ ὅλως, εἰ βουλοίμεθα ἀχριθολογεῖσθαι, πάντα ἀκάθαρτα. ᾿Αλλ᾽ οὐδὲν, εἰ βουλοίμεθα μὴ ἀχριθδολογεῖσθαι, ἀχάθαρτον, ἀλλὰ πάντα καθαρά\" οὐδὲν ὁ Θεὸς ἀκάθαρτον ἐποίησεν\" οὐδὲν γὰρ ἀχάθαρτον, εἰ μὴ ἡ ἁμαρτία μόνη ψυχῆς γὰρ ἅπτεκαι, καὶ ταύτην ῥυποῖ. Τοῦτο δὲ πρόληψίς ἐστιν ἀνθρωπίνη. Τοῖς δὲ μεμιαμμένοις, φησὶ, καὶ ἀπίστοις οὐδὲν καθαρὸν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. Πῶς γὰρ ἐν τοῖς χαθαροῖς ἀκάθαρτον ἄν εἴτς; Ὃ ψυχὴν ἔχω» ἀσθενῆ, πάντα ῥυποῖ. Εἰ δὲ ἐνσπαρῇ τοιοῦτος λογισμὸς τὸ χαθαρὸν καὶ τὸ ἀχάθαρτον ζητῶν, οὐδενὸς ἄψεται \" οὐδὲ γὰρ καῦτα καθαρὰ, ἰχθῦς λέγω, καὶ τὰ ἄλλα κατὰ τὸν αὑτῶν λογισμὸν (Μεμίανται αὑτῶν, φησὶ, καὶ ὁ νοῦς νεται. Ὅταν γὰρ μὴ δεῖ αὑτὸ γενέσθαι, καὶ γενόμενον ' καὶ ἡ συνείδησις ), ἀλλὰ πάντα μιαρά. ᾿Αλλ᾽ εὑκ βλάπτῃ, μῦθός ἐστιν, ὥσπερ ἄχρηστόν ἐστιν. “Ὥσπεῤ οὖν ἐχείνοις οὐ δεῖ πείθεσθαι, οὕτως οὐδὲ τούτοις \" οὗ γάρ ἔστιν ὑγιαίνειν. Εἰ γὰρ πιστεύεις τῇ πίστει, τί ἕτερα ἐπεισάγεις, ὡς οὐχ ἀρχούσης τῆς πίστεως διχαιῶσαι; τέ χαταδουλοῖς ἑαυτὸν καὶ ὑποδάλλεις τῷ νόμῳ; οὐ θαῤῥεῖς τῷ πράγματι; Τοῦτο νοσοῦντός ἔστι καὶ ἀπιστοῦντο: \" πιστῆς γὰρ διανοίας μὴ ἀμφιδάλλειν - ἀμφιθδάλλες δὲ ὁ τοιοῦτος. Πάντα μὲν, φησὶ, καθαρὰ τοῖς καθαροῖς. Ὁρᾷς ὅτι πρός τί ἔστι τὸ εἰρημένον; Τοῖς δὲ μεμιαμμένοις, φησὶ, καὶ ἀπίστοις οὐδὲν καθαρόν. ᾿","t":"“One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, idle bellies.’ This testimony is true. For this reason [rebuke them sharply, that they may be sound in the] faith, not paying attention to Jewish myths.” Many questions arise here: first, who said this; second, why Paul made use of such people; third, that he brought forward a testimony that is not even correct. Come, then, let us add some other passages too, and so bring in the solution at the proper point. For when he was speaking to the Athenians, in the middle of his speech he says, “To an unknown god”; and again, “For we too are his offspring, as some of your own poets have said.” It is Epimenides, then, who said this, himself a Cretan; but from what motive he said it, I must tell you the occasion, which is as follows. The Cretans have a tomb of Zeus with this inscription: “Here lies Zan, whom they call Zeus.” Because of this inscription, then, the poet, mocking the Cretans as liars, goes on to add, to increase the mockery: “For a tomb, O lord, the Cretans built for you; but you did not die, for you are forever.” If, then, this testimony is true, see how great the danger is. For if the poet spoke truly when he said that they lied in saying Zeus had died, as the apostle says, the danger is great. Attend, beloved, with great care. The poet said that the Cretans lie when they say that Zeus has died; the apostle confirmed his testimony. Then, according to the apostle, Zeus is immortal; “for this testimony,” he says, “is true.” What, then, shall we say? Or rather, how can this be resolved? The apostle did not say this; he simply and plainly took the testimony with reference to their lying character. Why else did he not add, “For a tomb, O lord, the Cretans built for you”? So the apostle did not say this, but only that so-and-so said well that the Cretans are liars. And we do not rest our case that Zeus is not a god on this alone; one can demonstrate it clearly from many other places, by argument, and not from the testimony of the Cretans. Besides, he did not say that they lied in this matter—though it is likely that they lied in this too, for they also thought others to be gods. That is why the apostle called them liars. But the question is why he brings testimonies from Greek sources. Because we shame them most of all when we bring testimonies and accusations from their own house, when we set before them, as their accusers, the very people they admire. That is why he made use of this elsewhere too, saying, “To an unknown god.” For the Athenians did not receive all their gods from the beginning, but over time, and some foreign ones too, such as those from the Hyperboreans, such as the rites of Pan, such as the lesser and the greater mysteries, which they brought in later; guessing from these that there was likely another god as well, unknown to them, so that they might be covered in his case too, they inscribed, “To an unknown god,” as good as indicating, “if there is some unknown god.” So Paul said, “What you worship without knowing it, this I proclaim to you.” And “For we too are his offspring” was said of Zeus by Aratus; having begun by saying, “Full of Zeus are the streets, and full the sea,” he then added, “For we too are his offspring,” showing, I think, that he too held that we have come into being from God. How, then, did Paul draw what had been said of Zeus over to the God of all? He did not draw what was said of Zeus over to God; but what befits God, and was applied to Zeus neither truly nor properly, this he restores to God; just as the very name “God” belongs to him alone and is applied to the idols unlawfully. But from what source ought he to have reasoned with them? From the prophets? But they would not have believed. Indeed, even to Jews he says nothing from the gospels, but argues from the prophets; that is why he says, “To the Jews I became as a Jew, to those without the law as one without the law, to those under the law as one under the law.” God too does this. For instance, with the magi he does not lead them by an angel, nor by a prophet, nor by an apostle, nor by an evangelist, but how? By a star; for since their art was concerned with these things, he drew them by that means. Again, with the oxen and the ark: “If they go this way,” it says, “the anger of God is real,” as the diviners proposed. Do the diviners, then, tell the truth? Far from it; but he refutes them and astonishes them out of their own mouths. Again, with the medium: since Saul believed in her, God made him hear through her what was about to overtake him. Why, then, did Paul silence the demon who said, “These men are servants of the Most High God, who proclaim to us the way of salvation”? And why does Christ too forbid the demons to speak? In those cases with good reason, for the signs were already going forward; and here it was not a star, but Christ proclaimed himself; and the demons were not worshipped. For it was not an idol that spoke, that it should be forbidden. And he let Balaam too bless, and did not forbid him. So everywhere he condescends. And why do you wonder at this? He even lets wrong and unworthy opinions about himself stand for a time, for instance, that he was formerly a body, that he was visible; against this, at any rate, he says, “God is spirit.” Again, that he rejoices in sacrifices, which was foreign to him; and he utters words that do not accord with what is confessed of him, and so on. For nowhere does he look to his own dignity, but everywhere to what is useful to us. For if a father does not look to his own dignity, but lisps along with his little children, calling food and dishes and drinks not by their Greek names but in a childish, barbarous speech, much more does God. And he reproaches them in a condescending way through the prophet, saying, “Will the nations change their gods?” And everywhere what is in the Scriptures is condescension, both words and deeds. “For this reason,” he says, “rebuke them sharply, that they may be sound in the faith.” He says this because their character is reckless, deceitful and licentious. They have these countless evils. And when people lie readily and are deceitful and gluttonous and idle, a vehement and striking word is needed; for such a person would not be led by gentleness. “Rebuke them,” then. Here he means not outsiders but his own. “Sharply”: give them a deeper blow, he says. For one must not deal with everyone in one way, but differently and in various ways, according to the case. Nowhere here does he speak of exhorting. For as one who strikes the gentle and noble man destroys and ruins him, so one who flatters the man who needs vehemence corrupts him and does not let him rise. “That they may be sound,” he says, “in the faith.” So this is health: to bring in nothing spurious or foreign. And if those who are scrupulous about foods are not healthy but sick and weak—“Welcome the one who is weak in faith,” he says, “but not for disputes over opinions”—what would one say of those who keep the same fasts as they do, of those who keep the Sabbath, of those who go to the places they hold sacred? I mean the place at Daphne, the so-called cave of Matrona, and the place in Cilicia called the place of Kronos. How are these people healthy? So they need a sharper blow. Why, then, does he not do the same in the case of the Romans? Because their character was not of this kind, but they were nobler. “Not paying attention,” he says, “to Jewish myths.” The Jewish observances are myths in two ways: because they are counterfeited, and because the thing is out of season; for the teaching now becomes a myth. Consider: does not wine get its substance from dung? For as the vine draws moisture from the earth, so also from the dung laid beside it. In short, if we wished to be exact, everything is unclean. But if we did not wish to be exact, nothing is unclean, but all things are clean; God made nothing unclean. For nothing is unclean except sin alone; for it touches the soul and defiles it. The other is a human prejudice. “But to the defiled and unbelieving,” he says, “nothing is clean, but both their mind and their conscience are defiled.” For how could you say that anything among clean things is unclean? One who has a weak soul defiles everything. If such a thought is sown in him, seeking out clean and unclean, he will touch nothing; for by their reasoning not even these things are clean—fish, I mean—and the rest (“Both their mind and their conscience,” he says, “are defiled”), but everything is defiled. But … becomes a myth. For when it need not be done, and when done it does harm, it is a myth, just as it is useless. As, then, one must not heed those myths, so neither these observances; for it is not possible to be healthy so. For if you trust in the faith, why do you bring in other things, as though faith were not sufficient to justify? Why do you enslave yourself and put yourself under the law? Do you not trust the thing? This belongs to one who is sick and does not believe; for it belongs to a believing mind not to doubt; but such a man doubts. “All things are clean,” he says, “to the clean.” Do you see that what is said is relative? “But to the defiled,” he says, “and unbelieving nothing is clean.”","f":"Chrysostom, <i>Hom. Tit.</i> 3.1 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/3-1)."},"chrysostom-hom-titum/3.3":{"o":"Οὐχ ἄρα παρὰ τὴν οἰχείαν φύσιν χαθαρὰ ἣ ἀχάθαρτα, ἀλλὰ παρὰ τὴν προαίρεσιν τῶν μεταλαμθανόντων. ᾿Α.1:1ὰ μεμίανται αὐτῶν, φησὶ, καὶ ὁ γνοὺς καὶ ἡ συνείδησις. θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκχτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόχιμοι. Οὐχοῦν καὶ ὁ ὗς χαθαρόν- τί οὖν ὡς ἀχάθαρτον ἀπηγόρευται; Οὐ τῇ φύσει ἀχάθαρτον ἦν\" πάντα γὰρ καθαρά\" ἐπεὶ οὐδὲν ἰχθύος ἀχαθαρτότερον, ὅπου γε καὶ ἀνθρωπίνων ἀπογεύεται σωμάτων \" ἀλλ᾽ ἐπετέτραπτο, καὶ καθαρὸν εἶναι ἐδόχει. Πάλιν οὐδὲν δρνιθος ἀχαθαρτότερον \" σχώληχας γὰρ ἐσθίει\" οὐδὲν ἐλάφου\" καὶ γὰρ καὶ παρὰ τοῦτό φασιν αὑτὸν χαλεῖ- ᾿ σθαι ἔλαφον διὰ τὸ ὄφεις ἐσθίειν\" ἀλλὰ πάντα ταῦτα ἡσθίετο. Τίνος οὖν ἕνεχεν τὸν ὧν καὶ ἕτερά τινα τοιαῦτα ἀπηγόρευσεν; Οὐχ ὡς ἀχάθαρτα, ἀλλὰ πὸ πλέον τῆς τρυφῆς περιχόπτων. ᾿Αλλ᾽ εἰ μὲν τοῦτὸ εἶπεν, οὐχ ἂν ἔπεισε\" νῦν δὲ τῷ φόδῳ τῆς ἀχαθαρσίας αὐτοὺς χατέσχε. Τί γὰρ, εἰπέ μοι, οἴνου ἀκαθαρτότερον, εἰ ταῦτα ἐξετάζειν χρή; τί δὲ ὕδατος, εἰπὲ μοι, ᾧ μάλιστα ἐκαθαίροντο; νεχρῶν οὗχ ἧπτοντο, καὶ νεχρῷ χαθηγνίζοντο \" τὸ γὰρ σφαζόμενον οὐδέ. εἶπεν οὕτως, ἀλλὰ τί; Περιέτρεψεν εἰς αὐτοὺς τὸ πᾶν. Οὐδὲν γὰρ ἀχάθαρτον, φησὶν, ἀλλ᾽ αὐτοὶ, καὶ ὁ νοῦ; καὶ ἣ συνείδησις αὐτῶν - τούτων οὐδέν ἐστιν ἀχαθαρτότερον. Θεὸν ὁμο.ιογοῦσιν εἰδέναι. τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόχιμοι. Σὺ δὲ ἃ πρόπει τῇ ὑγιαιγούσῃ διδασκαλίᾳ. Τοῦτό ἐστιν ἀχαθαρσία \" αὐτοί εἰσιν ἀχάθαρτοι ἀλλὰ μὴ τούτων ἕνεχεν σιγήσῃς. Κἂν μὴ δέχωνται, φησὶ, σὺ τὰ σαυτοῦ πρᾶττε\" χἂν μὴ πείθωνται, σὺ παραίνει καὶ συμθούλευς, Ἐνταῦθα πλέον ἀὐτοὺς διαδάλλει. Καὶ γὰρ οἱ μαινόμενοι οὐδὲν νομίζουσιν ἑστηχέναι \" ἀλλ᾽ οὗ παρὰ τὰ ὁρώμενα τοῦτο γίνεται, ἀλλὰ παρὰ τοὺς ὁρῶντας ὀφθαλμούς. Ἐπειδὴ ἄστατοί εἰσι καὶ ἰλιγγιῶντες, νομίζουσι περιστρέφεσθαι αὐτοῖς τὴν γῆν ᾿ ἀλλ᾽ οὐ περιστρέφεται, ἀλλ᾽ ἔστηχε παγία\" τοῦ γὰρ πάθους αὐτῶν ἡ ἀπόνοια 5, οὐ τοῦ στοιχείου τὸ πάθος. Οὕτω καὶ ἐνταῦθα\" ὅταν ψυχὴ ἀκάθαρτος ἧ, πάντα ἀχάθαρτα νομίζει, ἽΔρα οὖν οὐ τὸ παρατηρεῖσθαι καθαρότητος, ἀλλὰ χαθαρότητος τὸ πάντων χατατολμᾷν \" ὁ γὰρ φύσει χαθαρὸς, πάντων χατατολμᾷ» οἱ δὲ ἐῤῥυπωμένοι, οὐδενός. Τοῦτο καὶ πρὸς Μαρχίωνα ἔστιν εἰπεῖν. Ὁρᾷς ὅτι χαθαρότητος τεχμήριον τίθεται τὸ παντὸς ῥύπου ἀνώτερον εἶναι, τὸ δὲ μηδενὸς ἅπτεσθαι, ἀχαθαρσίας; Οὕτω καὶ ἐπὶ Θεοῦ \" ὅτι σάρκα ἀνέλαδε, τοῦτο χαθαρότητος\" εἰ δεδοιχὼς δὲ οὐχ ἀνέλαδε, ῥύπου. Ὁ τὰ δοχοῦντα εἶναι ἀχάθαρτα μὴ ἐσθίων, οὗτός ἐστιν ἀχάθαρτος καὶ ἀσθενής\" ὁ δὲ ἐσθίων, οὐχέτι. Μὴ καθαροὺς τοίνυν καλῶμεν τοὺς ποιούτους \" οὗτοί εἰσιν οἱ ἀχάθαρτοι\" ὁ δὲ πάντων χατατολμῶν, καθαρός. Ταύτην τὴν εὐλάδειαν ἐπὶ τῶν ῥνπούντων τὴν ψυχὴν ἐπιδείχνυσθαι χρή\" ἐχεῖνο γὰρ ἀχαθαρσοία, ἐχεῖνο ῥύπος ᾿ τοῦτο ὃ οὐδὲν τούτων. Ἐπεὶ καὶ οἱ στόμα ἔχοντες διεφθαρμένον νομίζουσι τὰ προσφερόμενα ἀκάθαρτα εἶναι, τοῦτο δὲ τοῦ πάθοὺς ἐστί, Χρὴ τοίνυν τῶν καθαρῶν σφόδρα εἰδέναι καὶ τῶν ἀχαθάρτων τὴν φύτιν. “τ τί οὖν ἐστιν ἀκάθαρτον : ᾿Αμαρτία, κακία, πλεονσῦβ, ἀφέλετε τὰς πονηρίας ὑμῶν ἀπὸ τῶν ψυχῶν ὑμῶν. Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός. ᾿\"Εξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, φησὶ, καὶ ἀκαθάρτου μὴ ἅπτεσθε\" ἐπεὶ καὶ αἱ παρατηρίσεις ἐχεῖναι σύμδολα ἧσαν χαθαρσιῶν. Νεχροῦ, φησὶ, μὴ ἅψῃ. Τοιοῦτον γὰρ ἣ ἁμαρτία, νεχρὸν καὶ ὀδωδός. Ὃ «λεπρὸς, φησὶν, ἀχάθαρτός ἐστι. Καὶ γὰρ ἡ ἁμαρτία ποιχίλον καὶ πολυειδές. Καὶ ὅτε τοῦτο αἰνίττεται, ἐκ τῶν ἑξῆς δῆλον. Ἐὰν γὰρ ἢ διαπαντὸς ἡ λέπρα καὶ χαθ᾽ ὅλου τοῦ σώματος, χαθαρός ἔστιν\" ἐὰν δὲ ἐν μέρει, οὐχέτι. Ἱσρᾷς ὅτι τὸ παιχίλον καὶ ἐνηλλαγμένον ἐστὶ τὸ ἀχάθαρτον; Πάλιν ὁ γονοῤῥυὴς ἀχάθαρτος ἐν τῇ ψυχῇ. Λόγισαι τὸν γονοῤῥνῇ, τὸν τὰ σπέρματα ἀποδάλλοντα. Ὁ μὴ περιτμηθεὶς πάλιν ἀκάθαρτος. Ὁρᾷς πῶς οὐκ ἔστι ταῦτα ἀλληγορία, ἀλλὰ τύποι; Ὃ μὴ περιελὼν, φησὶ, τῆς ψυχῇς τὴν κακίαν. Ὁ ἐργαζόμενος ἐν τῷ σαδδάτῳ, λιθάζεται “ τουτέστιν, ὁ μὴ διαπαντὸς ἀναχείμενος τῷ Θεῷ, οὗτος ἀπόλλυται. Εἴδετε πόσοι τρόποι ἀχαθαρσιῶν; Ὧ ἀπὸ «λέχους, φησὶν, ἀκάθαρτός ἐστι. Διὰ τί, εἰπέ μοι; Οὐχὶ σπόρον καὶ γέννησιν αὐτὸς ἐποίησε; τίνος οὖν ἕνεχεν ἀχάθαρτος ἡ γυνή; εἰ μὴ ἕτερόν τι ἡνίττετο. Τί δὲ τοῦτό ἐστιν; Εὐλάδειαν ἐνέτικτε νῇ ψυχῇ, τῆς πορνείας ἀπήγαγε πόῤῥω. Εἰ γὰρ ἢ τεχοῦσα ἀχάθαρτος, πολλῷ μᾶλλον ἣ πορνΞξύουσα \" εἰ τὸ τῇ γυναικὶ τῇ ἑαυτοῦ πλησιάζειν οὐ σφόδρα καθαρὸν, τὸ ἀλλοτρίᾳ μίγνυσθαι πολλῷ μᾶλλον. Ὁ ἀπὸ κήδους, φησὶν, ἀκάθαρτος \" πολλῷ μᾶλλον ὁ ἀπὸ φόνου καὶ πολέμον. Καὶ πολλοὺς ἂν εὕροι «ἰς τρόπους ἀκαθαρσιῶν, εἴ γε δεῖ πάντας ἀνα-. λέγεσθαι. ᾿Αλλ᾽ οὐ νῦν ταῦτα ἀπαιτούμεθα, ἀλλὰ μετέστη εἰς τὴν Ψυχὴν τὸ πᾶν. Τὰ γὰρ σωματιχὰ ἐγγυτέρω ἡμῶν\" διὰ τοῦτο ἀπὸ τούτου ἐνήγαγεν \" ἀλλ' οὐ νῦν’ οὐ γὰρ ἔδει παραχαθέζεσθαι » τοῖς τύποις, οὐδὲ προσεδρεύειν ταῖς σχιαῖς, ἀλλὰ τῆς ἀληθείας ἔχεσθαι, καὶ ταύτης ἀντιλαμδάνεσθαι. ᾿Αχάθαρτον ἣ ἁμαρτία\" ταύτην φεύγωμεν, ταύτῆς ἀπεχώμεθα\" ᾿Εὰν προσέζθῃς, φησὶ πρὸς αὐτὴν, δέξεταί σε. Οὐδὲν πλεονεξίας ἀχαθαρτότερον. Πόθεν τοῦτο δῆλον; ᾿Απ᾿ αὐτῶν τῶν πραγμάτων. Τί γὰρ οὐ μιαίνει; χεῖρας, ψυχὴν, αὑτὴν τὴν οἰχίαν, ἔνθα ἀπόχειται τὰ ἁρπαζόμενα. Πρὸς Ἴουδαίους μὲν οὖν οὐδὲν τοῦτο εἶναι δοχεῖ, Καίτοι ὀττᾶ ἐδάστασεν ὁ Μωῦσῇς τοῦ Ἰωσὴφ, καὶ ὁ Σαμψὼν ἀπὸ σιαγόνος ὄνου ἔπιε, καὶ ἀπὸ λέοντος μέλι ἔφαγε, καὶ Ἠλίας ἀπὸ χοράχων ἐτρέφετο, καὶ παρὰ γυναιχὸς χήρας. Τί δὲ, εἰπέ μοι, εἰ τούτων ἕνεχεν ἀχριθολογεῖσθαι χρὴ, τὰ δέρματα τῶν βιδλίων αὐτῶν οὐ πάντων ἣν ἐναγέστεραο; καὶ γὰρ ἀπὸ νεχρῶν ζώων ἐστίν. Οὐχὶ ὁ πόρνος τοίνυν ἀχάθαρτος μόνον, ἀλλὰ καὶ ἕτεροι τούτου μᾶλλον, καὶ ὁ μοιχὸς ἀχάθαρτος ἀχάθαρτος δὲ καὶ οὗτος χἀχεῖνος, οὐ διὰ τὴν μίξιν \" ἐπεὶ κατὰ τοῦτον τὸν λόγον καὶ ὁ γυναικὶ ἰδίᾳ πλησιάζων, ἀχάθαρτος \" ἀλλὰ διὰ τὴν ἀδιχίαν καὶ τὴν πλεονεξίαν, ὅτι τὸν ἀδελφὸν ἐπλεονέχτησεν ἐν τοῖς ἀναγχαιοτάτοις, Ὁρᾷς ὅτι ἡ χαχία ἀχάθαρτον; Καὶ ὁ μὲν δύο γυναῖκας ἔχων οὐκ ἦν ἀχάθαρτος \" καὶ πολλὰς ἃ ἔχων ὁ Δαυῖδ οὐχ ὧν ἀχάθαρτος᾽ ἐπειδὴ δὰ μίαν ἔσχε παρανόμως, ἀχάθαρτος γέγονε. Διὰ τί; Ὅτι ἡδέκησεν, ὅτι ἐπλεονέχτησε. Καὶ ὁ πόρνὸς δὲ οὐ διὰ τοῦτο ἀκάθαρτος διὰ τὴν μίξιν, ἀλλὰ διὰ τὸν τρόπον, ὅτι ἀδιχεῖ τὸ γύναιον, καὶ ἀλλήλους ἀδιχοῦσι τὴν γυναῖχα ποιοῦντες χοινὴν, καὶ τοὺς τῦὶς φύσεως ἀνατρέποντες νόμους \" ἑνὸς γὰρ αὐτὴν ἕδε: εἶναι. Αρσὲν γὰρ, φησὶ, καὶ θῆλυ ἐποίησεν αὐτούς\" καὶ εἶπεν, ἽἜσονται οἱ δύο εἰς σάρκα μίσει\" οὐχ οἱ πολλοὶ, ἀλλ᾽ Οἱ δύο εἰς. σάρκα μίαν. Καὶ ἐνταῦθα τοίνυν ἀδιχία ἐστὶ, καὶ διὰ τοῦτο πονηρὸν τὸ πρᾶγμα. Ὁ θυμὸς πάλιν ὅταν ὑπερδῇ τὰ μέτρα, ἀχάθαρτον ποιεῖ τὸν ἄνθρωπον, οὐ διὰ τὴν ὀργὴν, ἀλλὰ διὰ τὸν τρόπον\" ἐπεὶ καὶ τοῦτο πρόσχειται, Ὁ ὀργιζόμενος, οὐχ ἁπλῶς, ἀλλὰ, εἰχῆ. Ὥστε πανταχοῦ τὸ τοῦ πλείονος ἐφίεσθαι, ἀκάθαρτον ἀπὸ γὰρ ἀπληστίας καὶ τοῦ ἀχορέστου τὸ πρᾶγμα τίχτεται. Νήφωμεν τοίνυν, παρακαλῶ, χαθαροὶ γενώμεθα τὴν ἀληθῆ καθαρότητα, ἵνα τὸν Θεὸν ἰδεῖν χαταξιωθῶμεν, 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":"So things are not clean or unclean by their own nature, but by the choice of those who partake of them. “But both their mind,” he says, “and their conscience are defiled. They profess to know God, but deny him by their works, being detestable and disobedient and unfit for any good work.” Then the pig too is clean. Why, then, was it forbidden as unclean? It was not unclean by nature; for all things are clean; otherwise nothing is more unclean than a fish, which even feeds on human bodies; yet it was permitted and was thought to be clean. Again, nothing is more unclean than a bird, for it eats worms; nothing more than a deer, for they say it is called “elaphos” from its eating snakes; yet all these were eaten. Why, then, did he forbid the pig and some other such things? Not as unclean, but to cut back excess of luxury. But if he had said this, he would not have persuaded them; as it was, he restrained them by the fear of uncleanness. For what, tell me, is more unclean than wine, if these things must be examined? And what, tell me, more than water, with which they were purified above all? They did not touch dead bodies, and yet they were purified by means of a dead body; for the victim that was slain … He did not speak in this way; but how? He turned the whole charge back on them. For nothing is unclean, he says, except themselves, their mind and their conscience; nothing is more unclean than these. “They profess to know God, but deny him by their works, being detestable and disobedient and unfit for any good work. But as for you, speak what befits sound teaching.” This is uncleanness; they themselves are unclean. But do not be silent because of them. Even if they do not receive it, he says, you do your part; even if they are not persuaded, you exhort and counsel. Here he censures them more severely. For madmen too think that nothing stands still; but this does not come from the things that are seen, but from the eyes that see them. Because they are unsteady and dizzy, they think the earth is spinning round them; but it does not spin, it stands firm; the delusion belongs to their sickness, not the sickness to the element. So too here: when the soul is unclean, it thinks everything unclean. So being scrupulous is not a mark of cleanness; venturing on everything is the mark of cleanness; for the one who is truly clean ventures on everything, but the defiled on nothing. This can be said to Marcion too. Do you see that he sets being above all defilement as the proof of cleanness, and touching nothing as the proof of uncleanness? So too with God: that he took flesh is a mark of cleanness; if he had not taken it out of fear, that would be a mark of defilement. The one who does not eat what are thought to be unclean things is the one who is unclean and weak; the one who eats is not. Let us not, then, call such people clean; they are the unclean; the one who ventures on everything is clean. This scrupulousness we must show about the things that defile the soul; for that is uncleanness, that is defilement; this is none of these things. For those whose sense of taste is corrupted also think that the food set before them is unclean; but this belongs to their disease. We must, then, know very well the nature of the clean and the unclean. What, then, is unclean? Sin, wickedness, greed … “Remove your wickedness from your souls.” “Create in me a clean heart, O God.” “Come out from their midst and be separate,” it says, “and touch nothing unclean”; for those observances too were symbols of purifications. “Do not touch a dead body,” it says. For such is sin: dead and stinking. “The leper,” it says, “is unclean.” For sin is varied and multiform. And that he hints at this is clear from what follows. For if the leprosy covers the whole body throughout, he is clean; but if it is in part, he is not. Do you see that what is varied and changeable is the unclean thing? Again, the man with a discharge is unclean in his soul: think of the man with a discharge as the one who casts away his seed. Again, the uncircumcised man is unclean. Do you see how these things are not allegory but types? It means the one who has not cut away the wickedness of his soul. The one who works on the Sabbath is stoned: that is, the one who is not always devoted to God perishes. Have you seen how many kinds of uncleanness there are? A woman after childbirth, it says, is unclean. Why, tell me? Did not God himself make seed and birth? Why, then, is the woman unclean, unless he was hinting at something else? And what is that? He instilled reverence in the soul; he led it far from sexual immorality. For if a woman who has given birth is unclean, much more one who commits sexual immorality; if coming together with one's own wife is not entirely clean, much more is uniting with another man's. One who comes from a funeral, it says, is unclean; much more one who comes from murder and war. And one could find many kinds of uncleanness, if one had to collect them all. But these are not now required of us; the whole has been transferred to the soul. For bodily things are nearer to us; that is why he led them on by this means; but not now, for one must not sit beside the types nor wait upon the shadows, but hold to the truth and lay hold of it. Sin is unclean: let us flee it, let us keep away from it. “If you approach it,” it says, “it will receive you.” Nothing is more unclean than greed. How is this clear? From the facts themselves. What does it not defile? The hands, the soul, the very house where the plunder is stored. To the Jews this seems to be nothing. And yet Moses carried the bones of Joseph, and Samson drank from an ass's jawbone and ate honey from a lion, and Elijah was fed by ravens and by a widow woman. And what, tell me—if one must be exact about these things—were not the skins of their books more polluted than anything? For they come from dead animals. So not only the man who uses prostitutes is unclean, but others more than he; and the adulterer is unclean. Both the one and the other are unclean, not because of the intercourse—for by that reasoning a man who comes together with his own wife would be unclean—but because of the injustice and the greed, because he has defrauded his brother in what is most essential. Do you see that wickedness is the unclean thing? And the man who had two wives was not unclean; and David, who had many, was not unclean; but when he took one unlawfully, he became unclean. Why? Because he did wrong, because he defrauded another. And the man who uses prostitutes is not unclean because of the intercourse, but because of the manner of it: because he wrongs the woman, and they wrong one another by making the woman common and overturning the laws of nature; for she ought to belong to one man. “Male and female,” it says, “he made them”; and he said, “The two shall become one flesh”: not the many, but “the two into one flesh.” So here too there is injustice, and that is why the thing is wicked. Anger again, when it exceeds measure, makes a man unclean, not because of the anger, but because of the manner; for this too is added: “whoever is angry,” not simply, but “without cause.” So everywhere the desire for more is unclean; for the thing is born of insatiability and greed. Let us be sober, then, I beg you; let us become clean with the true cleanness, so that we may be counted worthy to see God, in Christ Jesus our Lord, with whom be glory, might and honour to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. Tit.</i> 3.3 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/3-3)."},"chrysostom-hom-titum/4.1":{"o":"γας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ\" πρεσδύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαδόιους, μὴ οἴνῳ πολλῷ ὑποτασσομέγνας τοῖς οἰχείοις ἀγδράσιν, ἵνα μὴ ὁ «“όγος τοὺ Θεοῦ βλασφημῆται. Ἔστιν ἃ καὶ τὸ γῆρας ἐλαττώματα ἔχει, καὶ οὐχ ἢ νεότης \" καὶ ἔχει μέν τινα καὶ τῶν τῆς νεότητος, ἔχει δὲ ὅμως καὶ τὸ νωθρὸν, τὸ ὀχνηρὸν, τὸ ληθαργὸν, ἔχειν τὸ νωθρὸν, τὸ ὀχνηρὸν, τὸ ληθαργιχὸν, τὸ ἀμδλὺ. Ροϑὶ τῆς νεότητος πολλὰ, ἔχει δὲ ὅμως τὸ γῆρας τὸ νωθρόν... τὸ ἀμδλὺ, τὸ ἀχρόχολον. Διὰ τοῦτο περὶ τούτων παρ- Πολλὰ γάρ ἔστι τὰ ποιοῦντα μὴ νήφειν τοὺς ἐν ἡλικίᾳ τοιαύτῃ\" καὶ πρῶτον αὐτὸ ὅπερ ἔφην, τὸ σθαι, καὶ δυσχόλως χινεῖσθαι\" διὸ καὶ ἐπάγει, Σδμνοὺς, σώφρονας. Ἕνταῦθα τοὺς φρονίμους φησί\" σωφροσύνη γὰρ τοῦτο λέγεται ἣ τῶν φρενῶν σωτηρία. Εἰσὶ γὰρ, εἰπξὶ καὶ ἐν τοῖς γεγηραχόσι ἄνθρωποι, παράφρονες, οἱ μὲν ἀπὸ οἴνου, οἱ δὲ ἀπὸ λύπης μιχροψύχους γὰρ τὸ γῆρας ποιεῖ. Ὑγταίψογτας ἐν τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. Καὶ καλῶς εἴρηχε, Τῇ ὑπομονῇ\" καὶ τοῦτο γὰρ μάλιστα τοῖς γέρουσιν ἁρμόζει\" Πρεσδύτιδας ὡσαύτως ἂν καταστήματι ἱεροπρεπεῖς, τοντέστιν, ἀπ᾽ αὐτοῦ τοῦ σχήματος καὶ τῆς χαταστολῆς τὴν χοσμιότητα. Μὴ διαθδόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας. Μάλιστα γὰρ τοῦτο γυναιχῶν τὸ ἐλάττωμα καὶ τοῦ γήρως \" τῷ γὰρ χατεψύχθαι τὰς ἡλικίας πολλὴ καὶ τούτου γίνεται ἡ ἐπιθυμία. Ὅθεν καὶ περὶ τούτου μάλιστα τὴν παραίνεσϊν πρὸς αὐτὰς ποιεῖται, πανταχόθεν τὴν μέθην ἐχχόπτων, καὶ τοῦ νοσήματος τούτου ἐχτὸς αὐτὰς εἶναι βουλόμενος, καὶ διαφυγεῖν τὸν ἐντεῦθεν γέλωτα. Καὶ γὰρ εὐκολώτερον καὶ οἱ χάτωθεν ἀτμοὶ ἀναφέρονται, καὶ αἱ μήνιγες τὴν βλάδην δέχονται τῷ πεπαλαιῶσθαι αὐτὰς κῷ χρόνῳ καὶ ἐντεῦθεν ἡ μέθη μάλιστα γίνεται. Δεῖ μὲν οὖν οἴνου τῇ ἡλικίᾳ ταύτῃ μάλιστα, ἀσθενὴς γάρ᾽ δεῖ δὲ οὐ πολλοῦ, ὥσπερ οὐδὲ ταῖς νέαις, οὐ διὰ τὴν αὐτὴν αἰτίαν, ἀλλὰ διὰ τὸ σφόδρα τὴν φλόγα τῆς ἐπιθυμίας ἀνάπτεσθαι. Καλοδιδασκάους. Καὶ μὴν χωλύεις γυναῖχας διδάσχειν \" πῶς οὖν ἐνταῦθα ἐπιτρέπεις, ἐν τοῖς ἑτέρωθι λέγων, Γυναικὶ δὲ διδάσκειν οὐκ ἐπιτρέπω; ᾿Αλλ᾽ ἄχουε τί ἐπήγαγεν, Οὐδὲ αὐθεντεῖν ἀνδρός. ᾿Ανδράσι μὲν γὰρ ἐπιτέτραπται διδάσχειν ἄνωθεν καὶ ἄνδρας καὶ γυναῖκας\" γυναιξὶ δὲ τὸν μὲν παραινετιχὸν ἐπιτρέπει λόγον ἐπ᾽ οἰχίας, οὐδαμοῦ δὲ προχαθῇσθαι συγχωρεῖ, οὐδὲ μακρὸν ἀποτείνειν λόγον ἀφίησι. Διὰ τοῦτο ἐπήγαγεν, Οὐδὲ αὐθεντεῖν ἀνδρός. “ἵνα [15118΄. Ὁρᾷς πῶς συμπλέχει καὶ συνάγει τὸν λαόν; πῶς ὑποτάττει τὰς νεωτέρας ταῖς γεγηραχυίαις; οὐ γὰρ περὶ θυγατέρων ἐνταῦθα διαλέγεται, ἀλλ᾽ ἁπλῶς ἀπὸ τῆς ἡλικίας. Ἑχάστη, φησὶ, πρεσδυτέρα τὴν νεωτέραν σωφρονιζέτω κ. Φιλάνδρους εἶναι. Τὸ χεφάλαιον τοῦτο τῶν κατὰ τὴν οἰχίαν ἀγαθῶν Γυγὴ γὰρ, φησὶν, ἀνδρὶ συμπεριφερομένη. Τούτου γὰρ ὄντος, οὐδὲν τῶν ἀηδῶν συμδήσεται. Πῶς γὰρ, τῆς χεφαλῆς πρὸς τὸ σῶμα συννενευχνίας, καὶ. μηδεμιᾶς ἐχεῖ διαστάσεως οὔσης, οὐ πάντα τὰ λοιπὰ εἰρηνεύσεται; τῶν γὰρ ἀρχόντων ἐν εἰρήνῃ ὄντων, τίς ὁ διαιρῶν καὶ διατέμνων τὴν εἰρήνην; ὥσπερ αὖν «πούτων καχῶς διαχειμένων, οὐδὲν ὑγιὲς ἔσται χατὰ τὴν οἰκίαν. Οὐδὲν οὖν τούτου μεῖζον \" καὶ χρημάτων καὶ εὐγενείας καὶ δυναστείας καὶ τῶν ἄλλων ἀπάνπων τοῦτο λυσιτελέστερον. Οὐκ εἶπεν ἁπλῶς, ἐν εἰρήνῃ εἶναι, ἀλλὰ, φιλεῖν τοὺς ἄνδρας. “Ὅταν γὰρ ἀγάπη ἧ, οὐδὲν τῶν δυσχόλων παρείσδυσιν ἕξει\" ἀπὸ «καύτης γὰρ καὶ τὰ λοιπὰ τίχτεται ἀγαθά. Φιιλοτάχγους, φησί. Καλῶς\" ἢ γὰρ τὴν ῥίζαν ἀγαπῶσα, πολλῷ μᾶλλον καὶ τοὺς καρπούς. Σώρρονας, οἱκουροὺς, ἀγαθάς. Πάντα ἀπ’ ἐχείνης «ἰχτεται' καὶ γὰρ ἀγαθαὶ καὶ οἰχουροὶ ἀπὸ τῆς ἀγάπης καὶ τῆς περὶ τὸν ἄνδρα φιλίας γίνονται. ᾿Ὑποτωσσομένας τοῖς ἰδίοις ἀνδράσιν, ἵγα μὴ ὁ «όγος τοῦ θεοῦ βλασξημῆται\" ὡς ἢ γε τοῦ ἀνδρὸς καταφρονοῦσα καὶ τῆς οἰκίας ἀμελεῖ, ᾿Απὸ δὲ τοῦ φιλεῖν καὶ σωφροσύνη πολλὴ τίχτεται, ἀπὸ ταῦ φιλεῖν πᾶφα ἀναιρεῖται φιλονεικία' κἂν Ἕλλην ἧ, ταχέως πει αἰθήσεται\" χἂν Χριστιανὸς, βελτίων ἔσται. Ὁρᾷς τοῦ Παύλον τὴν συγχατάδασιν; Ὁ πάντα πράττων ὥστε ἡμᾶς ἀποστῆσαι τῶν βιωτικῶν, περὶ τῶν κατὰ τὴν οἰχίαν νῦν πολλὴν ποιεῦραι τὴν φροντίδα. Τούτων γὰρ καλῶς διοιχουμένων, καὶ τὰ πν:υματιχὰ χώραν ἕξε: ἑτέρως δὲ, χἀχεῖνα λυμαίνεται. Ἢ γὰρ οἰκου ρὸς γυνὴ καὶ σώφρων ἔσται, ἥἣ οἰχουρὸς καὶ οἶχονομική \" οὔτε περὶ τρυφὴν, οὔτε περὶ ἐξόδους ἀκαίρους, οὔτε περὶ ἄλλο τι τῶν τοιούτων ἀσχοληθήσεται. Ἵνα μὴ δι λόγος τοῦ Θεοῦ, φησὶ, βλασφημῆται. Ὁρᾷς ὅτι προηγουμένως τοῦ χηρύγματος φροντίζει, οὐχὶ τῶν χοσμιχῶν πραγμάτων; Καὶ γὰρ πρὸς Τιμόθεον γράφων φησίν\" Ἵνα ἤρεμον καὶ ἡσύχιον βίον διἀγωμεν ἐν πάσῃ εὑσεδείᾳ καὶ σεμνότητι\" καὶ ἐνταῦθα, Ἴνα μὴ ὁ «λόγος τοῦ Θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. Εἰ γὰρ συμθαίη γυναῖχα πιστὴν ἀπίστῳ συνοιχοῦσαν μὴ εἶναι ἐνάρετον, ἧ βλασφημία ἐπὶ τὸν Θεὸν διαδαίνειν εξωθεν’ εἰ δὲ εἴη͵ κοσμία, τὸ χήρυγμα χαρποῦται τὴν δόξαν τὴν ἐξ ἐχείνης καὶ τῶν ὑπ᾽ ἐχείνης χατορθουμένων. ᾿Αχουέτωσαν αἱ γυναῖχες, ὅσαι μοχθηροῖς ἣ ἀπίστοις συνοιχοῦσιν ἀνδράσιν\" ἀχουέτωσαν, καὶ παιδευέσθωσαν' διὰ τῶν οἰκείων τρόπων ἐνάγειν αὐτοὺς εἰς εὐσέδειαν. Κἂν γὰρ μηδὲν ἕτερον γερδάνῃς, μηδὲ ἐφελχύσῃ τὸν ἄνδρα πρὸς τὴν τῶν ὀρθῶν δογμάτων κοινωνίαν, ἀλλὰ τὸ στόμα αὐτοῦ ἀπέῤῥαψας, οὐχ ἑῶσα βλασφημεῖσθαι τὸν Χριστιανισμόν. Τοῦτο δὲ οὐ μικρὸν, ἀλλὰ καὶ σφόδρα μέγα, τὸ θαυμάζεσθαι τὸ δόγμα ἐχ τῆς ἡμετέρας ἀναστροφῆς. Τοὺς γεωτέρους τως παρακάμει σωφρονεῖν. Ὅρα πῶς πανταχοῦ πα-. ραχαλεῖ τὸ πρέπον φυλάττειν, Τῆς μὲν γὰρ εἰς τὰς γυναῖκας διδασχαλίας ταῖς γυναιξὶ τὸ πλέον ἀπτῶν δὲ ἀνδρῶν τὸ πᾶν αὐτῷ δίδωσι καὶ ἀπονέμει. Οὐδὲν γὰρ, οὐδὲν οὕτω δύσχολον καὶ χαλεπὸν τῇ ἧλιχίᾳ ταύτῃ γένοιτ᾽ ἂν, ὡς τὸ περιγενέσθαι τῶν ἦδογῶν τῶν ἀτόπων. Οὔτε γὰρ χρημάτων ἕρως, οὔτε δόξης ἐπιθυμία, οὔτε ἄλλο οὐδὲν οὕτω ταὐτὴν διεν- Ὀχλεῖ τὴν ἡλικίαν, ὡς ὁ τῶν σωμάτων ἔρως. Διὸ πᾶντα τὰ ἄλλα ἀφεὶς, περὶ τὸ καίριον αὐτῷ 6 τὴν παραίνεσιν ἴστησιν. Εἶτα οὐδὲ τῶν ἄλλων ἕνεχεν ῥᾳθυμεῖ, ἀλλὰ τὲ φησι; Περὶ πάγτα ἑαυτὸν παρἐχόμενος τύπον καιϊῶν ἔργων. Διδασχέτωσαν μὲν οὖν, φησὶ, καὶ αἱ πρεσδύτεραι τὰς νεωτέρας, καὶ σὺ δὲ αὐτὸς παραχάλει τοὺς νεωτέρους σωφρονεῖν. “Ἔστω δὲ χοινὸν πᾶσι διδασχαλεῖον καὶ ὑπόδειγμα ἀρετῆς ἡ τοῦ σοῦ βίου λαμπρότης, εἰς μέσον πᾶσι “προχειμένη, ὥσπερ ἀρχέτυπός τις εἰχὼν, πάντα ἔχουσα ἐν ἑαυτῇ τὰ χαλὰ, μετὰ πολλῆς τῆς εὐχολίας τοῖς βουλομένοις ἐναπομάξασθαί τι τῶν ἐν αὐτῇ χαλῶν παρεχομένη τὰ παραδείγματα. Ἐν τῇ διδαδὲν ἔχων περὶ ἡμῶν «26γειν φαῦλον.","t":"“[That older men be sober, dignified, self-control]led, sound in faith, in love, in endurance; that older women likewise be reverent in demeanour, not slanderers, not [enslaved] to much wine, [teaching what is good, so that they may train the young women to love their husbands, to love their children, to be self-controlled, pure, workers at home, kind,] submissive to their own husbands, so that the word of God may not be blasphemed.” There are failings that old age has and youth does not; it has some of the failings of youth too, but besides it has sluggishness, slowness, forgetfulness, dullness and irritability. That is why he gives his exhortation about these things. For many are the things that keep people of that age from being sober; first, what I mentioned, being sluggish and moving with difficulty. That is why he adds, “dignified, self-controlled.” Here he means sensible; for self-control (σωφροσύνη) is so called as the safe keeping of the mind. For there are, there are among the aged too people who are out of their minds, some from wine, some from grief; for old age makes people faint-hearted. “Sound in faith, in love, in endurance.” And he said well, “in endurance”; for this especially suits the old. “That older women likewise be reverent in demeanour,” that is, showing decorum from their very dress and bearing. “Not slanderers, not enslaved to much wine.” For this is especially the failing of women and of old age; because their age has grown cold, a great desire for wine arises. Hence he makes his exhortation to them chiefly about this, cutting off drunkenness on every side, wishing them to be free of this disease and to escape the ridicule that comes from it. For the vapours from below rise more easily, and the membranes of the brain suffer harm because they have been worn with time; and that is above all how drunkenness comes about. This age needs wine more than any, for it is weak; but not much, just as the young women do not need much, though not for the same reason, but because the flame of desire is kindled very strongly in them. “Teaching what is good.” And yet you forbid women to teach: how, then, do you permit it here, when elsewhere you say, “I do not permit a woman to teach”? But hear what he added: “nor to have authority over a man.” For men have been permitted from the first to teach both men and women; but to women he permits the word of exhortation at home, while nowhere allowing them to preside, nor letting them speak at length. That is why he added, “nor to have authority over a man.” “So that …” Do you see how he binds the people together and unites them? How he puts the younger women under the older? For he is not speaking here of daughters, but simply by age: let each older woman, he says, train the younger. “To love their husbands.” This is the chief of the good things in a household: “a wife,” it says, “who agrees with her husband.” For when this is present, nothing unpleasant will happen. For when the head is in accord with the body and there is no dissension there, how will not all the rest be at peace? When the rulers are at peace, who will divide and cut the peace? Just as, when they are at odds, nothing in the household will be sound. Nothing, then, is greater than this; it is more profitable than money and noble birth and power and everything else. He did not simply say, to be at peace, but to love their husbands. For where there is love, nothing troublesome will slip in; for from it the other good things are born. “To love their children,” he says. Rightly; for she who loves the root will much more love the fruits. “Self-controlled, workers at home, good.” All these are born from that love; for women become good and workers at home through love and affection for their husbands. “Submissive to their own husbands, so that the word of God may not be blasphemed”; since a woman who despises her husband also neglects the house. And from loving comes great self-control, and loving removes every rivalry. Even if he is a Greek, he will quickly be persuaded; if he is a Christian, he will become better. Do you see Paul's condescension? He who does everything to draw us away from worldly affairs now takes great care about household matters. For when these are well managed, spiritual things too will have room; otherwise those are ruined too. For a woman who is a worker at home will be self-controlled too, a good keeper and manager of the house; she will not busy herself with luxury, nor with untimely outings, nor with anything else of that kind. “So that the word of God,” he says, “may not be blasphemed.” Do you see that his first concern is the preaching, not worldly affairs? For writing to Timothy too he says, “that we may lead a peaceful and quiet life in all godliness and dignity”; and here, “so that the word of God and the teaching may not be blasphemed.” For if a believing wife living with an unbeliever were not virtuous, the blasphemy passes on to God from outside; but if she is orderly, the preaching reaps the glory from her and from what she achieves. Let the women hear, all who live with wicked or unbelieving husbands; let them hear and learn to lead them to godliness by their own ways of life. For even if you gain nothing else, and do not draw your husband to share in the right doctrines, you have stitched his mouth shut, not allowing Christianity to be blasphemed. And this is no small thing, but very great, that the doctrine is admired because of our conduct. “Likewise exhort the younger men to be self-controlled.” See how everywhere he urges keeping to what is fitting. The greater part of the teaching of women he gives to women, but the teaching of men he gives and assigns wholly to Titus. For nothing, nothing would be so difficult and hard for that age as overcoming unseemly pleasures. Neither love of money, nor desire for glory, nor anything else so troubles that age as the love of bodies. That is why, leaving everything else aside, he fixes his exhortation on what is most pressing. Yet he is not careless about the rest either; but what does he say? “In all things showing yourself a pattern of good works.” Let the older women teach the younger, he says, and you yourself exhort the younger men to be self-controlled. And let the splendour of your life be a common school and example of virtue for all, set before everyone like an archetypal image that has all good things in itself, providing examples with great ease to those who wish to copy something of the good things in it. “In your teaching [show integrity, dignity, sound speech that cannot be censured, so that the opponent may be put to shame,] having nothing evil to say about us.”","f":"Chrysostom, <i>Hom. Tit.</i> 4.1 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/4-1)."},"chrysostom-hom-titum/4.3":{"o":"Τὸν ἐξ ἐναντίας φησὶ καὶ τὸν διάδολον καὶ πάντα «τὸν ἐχείνῳ διαχονούμενον. Ὅταν γὰρ καὶ βίος λάμπῃ, καὶ λόγος ἧ συμύαίνων, ἐπιεικὴς, ἥμερος, προσηνὴς, «μηδεμίαν τοῖς ἐναντίοις παρέχων λαδὴν, πολὺ καὶ ἄφατον τὸ χέρδος. Πολλὴ ἄρα τῆς τοῦ λόγου διαχο- 'γίας ἣ χρεία, λόγου οὐ τοῦ τυχόντος, ἀλλὰ δοχέμον τινὸς καὶ ἀλήπτου, καὶ μηδεμίαν μηδαμόθεν πάρεχομένον τοῖς βουλομένοις; πρόφασιν. Δούμλους ἰδίοις δεσπόταις ὑποτάσσεσθαι, ἐν πᾶσιν εὐαρέστους εἶναι. Ὁρᾷ; τί προλαδὼν εἶπεν, Ἵνα ὁ ἐξ ἐναντίας. φησὶν, ἐντραπῇ, μηδὲν ἔχων περὶ ἡμῶν φαῦλον. Ἄρα καταγνώσεως ἄξιος ὁ γυναῖκας ἀπὸ ἀνδρῶν ἀποζευγνὺς τῇ προφάσει τῆς ἐγκρατείας, καὶ ὁ δούλους δεσποτῶν ἀποστερῶν τῷ αὐτῷ δὴ ͵ τούτῳ προσχήματι. Ουτος οὐχ ἔστιν ἀχατάγνωστος ᾿ὁ λόγος \" πολλὴν δὲ καὶ τοῖς ἀπίστοις δίδωσι λαδὴν, καὶ τὰ πάντων χαθ᾽ ἡμῶν ἀνοίγει στόματα. Δούνλους, φησὶν, ἰδίοις δεσπόταις ὑποτάσσεσθαι, ἐν πᾶσιν εὐωρέστους εἶναι, μὴ ἀντιλέγοντας, μὴ γοσφιζοἀγαθὴν, ἵνα τὴν διδασκαλίαν τὴν τοῦ Θεοῦ Σωτῆρος ἡμῶν κοσμῶσιν ἐν πᾶσιν. Εἰκότως ἄρα ἔλεγεν ἑτέρωθι, Ὡς τῷ Θεῷ δου.ἰεύοντες, καὶ οὐκ ἀνθρώκοις Κἂν γὰρ τῷ δεσπότῃ διαχονῇς μετ᾽ εὐνοίας, ἡ πρόφασις ἀτιὸ τοῦ φόδου τὴν ἀρχὴν ἔχει. “Ὥστε ὁ μετὰ τοσούτου φόδου ἐχείνῳ διαχονῶν, μεγίστων ἐπιτεύξεται τῶν μισθῶν, Εἰ γὰρ χΞιρὸς μὴ χρατεῖ, μηδὲ γλώττης ἀχολάστονυ, πόθεν θαυμάσεται ὁ[1Ὁ5] “Ἕλλην τὸ δόγμα τὸ παρ᾽ ἡμῖν; Εἰ δὲ τὸν δοῦλον θεάσοιντο τὸν ἐν Χριστῷ φιλοσοφοῦντα, τῶν παρ᾽ αὐτοῖς φιλοσοφησάντων μείζονα τὴν ἐγχράτειᾶν ἐπιδειχνύμενον, καὶ μετὰ πολλῆς τῆς ἐπιειχείας καὶ τῆς εὐνοίας διαχονούμενον, παντὶ τρόπῳ θαυμάτεται τὴν δύναμιν τοῦ χηρύγματος. Οὐ γὰρ ἀπὸ δόγματος δόγματα, ἀλλ᾽ ἀπὸ πραγμάτων καὶ βίου τὰ δόγματα χρίνουσιν “λληνες. \"Ἔστωσαν οὖν αὐτοῖς καὶ γυναῖκες καὶ δοῦλοι διδάσχαλοι διὰ τῆς οἰχείας ἀναστροφῆς. Καὶ γὰρ καὶ παρ᾽ αὐτοῖς, καὶ πανταχοῦ τοῦτο διωμολόγηται, ὅτι τὸ τῶν δούλων γένος ἰταμόν πώ; ἐστι, δυσδιατύπωτον, τ λον, οὐ σφόδρα ἐπιτήδειον πρὸς τὴν τῆς ἀρετῆς διδασχαλίαν, οὐ διὰ τὴν φύσιν, μὴ γένοιτο, ἀλλὰ διὰ τὴν ἀνατροφὴν καὶ τὴν ἀμέλειαν τὴν παρὰ τῶν δεαποτῶν. ᾿Επειδὴ γὰρ πανταχοῦ οὐδενὸς ἑτέρου, ἀλλὰ τῆς αὑτῶν διαχονίας οἱ χρατοῦντες αὐτῶν φροντίζουσιν\" εἰ δέ που καὶ τῶν τρόπων ἐπιμεληθεῖεν, καὶ τοῦτο πάλιν διὰ τὴν αὑτῶν ἀνάπαυσιν πράττουσιν, ὥστε μὴ πράᾶγματα αὐτὸϊς παρέχειν ἢ πορνεύοντας, ἣ χλέπτοντας, ἢ μεθύοντας \" εἰκότως ἡμελημένοι, καὶ οὐδένα τῶν πολυπραγμονούντων ἔχοντες, εἰς αὐτὰ τῆς χκαχίας τὰ βάραθρα χαταποντίζονται. Εἰ γὰρ, ἔνθα πατὴρ ἐφέστηχε καὶ μήτηρ καὶ παιδαγωγὺς καὶ τροφεὺς καὶ διδάσχαλος καὶ ἡλιχιῶται, καὶ αὐτὴ ἡ τῆς ἐλευθερίας δόξα περιχειμένη, καὶ πολλὰ ἕτερα, μόλις ἄν τις διαφύγοι τὰς τῶν πονηρῶν συνουσίας \" τί οἴει τοὺς πάντων τούτων ἐρήμους ὄντας, καὶ μιαροῖς ἀναμιγνυμένους, καὶ μετὰ ἀδείας οἷ; ἂν ἐθέλωαι συγγινομένους, οὐδενὸς ὄντος τοῦ τὰς φιλίας αὑτῶν πολυπραγμονοῦντος; τί οἴει τοὺς τοιούτους ἔσεσθαι; Διὰ τοῦτο δύσχολον δοῦλον γενέσθαι ἀγαθόν. “Αλλως δὲ οὐδὲ διδασκαλίας ἀπολαύουσιν, οὔτε τῶν ἔξωθεν οὔτε τῶν παρ᾽ ἡμῖν\" οὐ συναναστρέφονται ἀνδράσιν ἐλευθέροις, χοσμίοις, πολλὴν τῆς αὐτῶν δόξης ποιουμένοις φροντίδα. Διὰ ταῦτα πάντα δύσχολον καὶ θαυμαστὸν, χρήσιμον οἰκέτην γενέσθαι ποτέ. Ὅταν οὖν ἴδωσιν, ὅτε τὸ γένος τὸ οὕτως αὔθαδες ἡ τοῦ χηρύγματας δύναμις χαλινὸν περιθεῖσα πάντων εἰργάσατο χοσμιώτερον καὶ ἐπιειχέστερον, χἂν σφόὄψα πάντων ὥσιν ἀλογώτεροι οἱ δεσπόται, λήψονται ἔννοιαν μεγάλην περὶ τῶν δογμάτων τῶν παρ᾽ ἡμῖν. Δῆλον γὰρ ὅτι καὶ τὸν περὶ τῆς ἀναστάσεως φόδον καὶ τὸν τῆς χρίσεως καὶ τὸν τῶν ἄλλων ἁπάντων μετὰ τὸν θάνατον φιλοσοφουμένων παρ᾽ ἡμῖν πρότερὸν ἐγχαταθέντες αὐτῶν τῇ ψυχῇ, οὕτως ἴσχυσαν ἀποχρούσασθαι τὴν χαχίαν, ἀντίῤῥοπόν τινα φόδον τῆς ἀπὸ τῶν χαχῶν ἡδονῆς εἰς τὴν ἑαυτῶν ἐνιδρύ- σαντες ψυχήν. Ὥστε οὐχ εἰχῆ οὐδὲ ἁπλῶς πολὺν ὑπὲρ τούτων πανταχοῦ ποιεῖται τὸν λόγον \" ὅσῳ γὰρ ἂν ὦσι χαχοὶ, τοσούτῳ μάλιστα θαυμάζεται τοῦ χηρύγματος ἡ ἰσχύς. Καὶ γὰρ ἰατρὸν τότε θαυμάξομεν, ὅταν τὸν ἀπεγνωσμένον καὶ οὐδεμιᾶς βοηθείας ἀπολαύοντα οὐδὲ χρατῆσαι τῶν ἀκαίρων δυνάμενον, ἀλλ᾽ ἐν ταύταις ἐγχαλινδούμενον, πρὸς ὑγείαν καὶ διορθώσηται. Καὶ ὅρα τίνα παρ᾽ αὐτῶν ἀπαιτεῖ - ἃ μάλιστα πάντων ἀναπαύει τὸν δεσπότην: Μὴ ἀντιλέγοντας, μὴ γοσφιζομένους \" τουτέστι, πολλὴν εὔνοιαν ἐπιδείχνυσθαι ἐν οἷς ἂν πιστευθῶσιν, ἐν τοῖς πρὸς τοὺς δεσπότας μάλιστα εἶναι ἀγαθοὺς, ὑπείχοντας ἐν τοῖς ἐπιτάγμασι.","t":"By the opponent he means both the devil and everyone who serves him. For when the life shines, and the word is in accord with it, gentle, mild and kind, giving no handle to opponents, the gain is great and beyond words. So there is great need of the ministry of the word—not of any word, but of one approved and blameless, giving no pretext anywhere to those who are looking for one. “That slaves be submissive to their own masters, well pleasing in all things.” Do you see what he said beforehand: “so that the opponent,” he says, “may be put to shame, having nothing evil to say about us”? So whoever separates wives from husbands on the pretext of continence deserves condemnation, and so does whoever deprives masters of their slaves on this same pretext. Such teaching is not free from blame; it gives a great handle to unbelievers and opens everyone's mouth against us. “That slaves,” he says, “be submissive to their own masters, well pleasing in all things, not talking back, not pilfering, [but showing all] good [faith], so that in everything they may adorn the teaching of God our Saviour.” With good reason, then, he said elsewhere, “as serving God and not men.” For even if you serve your master with goodwill, the motive takes its start from the fear of God. So one who serves him with such fear will obtain the greatest rewards. For if a slave does not control his hand, nor his unbridled tongue, how will the Greek come to admire our doctrine? But if they see the slave practising the wisdom that is in Christ, showing greater self-control than their own philosophers, and serving with great gentleness and goodwill, they will admire the power of the preaching in every way. For the Greeks judge doctrines not from doctrines, but from deeds and life. Let wives and slaves, then, be their teachers through their own conduct. For among them too, and everywhere, it is admitted that the race of slaves is somehow reckless, hard to shape, …, not very apt for the teaching of virtue—not because of their nature, God forbid, but because of their upbringing and the neglect of their masters. For everywhere those who rule them care for nothing but their service; and if they ever take any care of their character, they do this again for their own comfort, so that the slaves may not cause them trouble by sexual immorality or theft or drunkenness. Naturally, then, being neglected and having no one to concern himself with them, they sink into the very pits of wickedness. For if, where a father is in charge, and a mother and a tutor and a nurse and a teacher and companions of the same age, and the very reputation of being free surrounds him, and much else, one would scarcely escape the company of the wicked, what do you think of those who are deprived of all these, who mix with defiled people and associate freely with whomever they wish, with no one concerned about their friendships? What do you think such people will become? That is why it is difficult for a slave to become good. Besides, they do not enjoy any teaching, either from outside or from us; they do not associate with free and orderly men who take great care of their own reputation. For all these reasons it is a difficult and wonderful thing for a servant ever to become useful. When, then, unbelievers see that the power of the preaching has put a bridle on this so self-willed race and made it the most orderly and gentle of all, even if the masters are the most unreasonable of men, they will form a high opinion of our doctrines. For it is clear that the slaves were able to beat off wickedness only after first planting in their soul the fear of the resurrection and of the judgment and of all the other things that we teach about life after death, establishing in their soul a fear to counterbalance the pleasure that comes from evil. So it is not idly or without reason that he speaks so much about them everywhere; for the more wicked they are, the more the power of the preaching is admired. For we admire a doctor when the patient was despaired of, enjoyed no help, could not control his untimely cravings but wallowed in them, and the doctor nevertheless brings him back to health and sets him right. And see what he demands of them: what above all gives the master rest. “Not talking back, not pilfering,” that is, showing great goodwill in what they are entrusted with, being good especially in what concerns their masters, yielding to their orders.","f":"Chrysostom, <i>Hom. Tit.</i> 4.3 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/4-3)."},"chrysostom-hom-titum/4.4":{"o":"Μὴ τοίνυν νομίζετε ἁπλῶς με ταῦτα νῦν διεξιέναι \" λοιπὸν γάρ μοι πρὸς τοὺς οἰχέτας ὁ λόγος. Μὴ τοίνυν, ὦ βέλτιστε, σὺ πρὸς τοῦτο ἴδῃς, ὅτι ἀνθρώπῳ δουλεύει:ς, ἀλλ᾽ ὅτι Θεῷ, ὅτι τὸ κήρυγμα χοσμεῖς \" καὶ πάντα ὑποστήσῃ ποιεῖν, τῷ δεσπότῃ πειθόμενος καὶ φέριυν ἀγαναχτοῦντα ἀκαίρως καὶ δυσχεραΐνοντα. Ἐννόησον ὅτι οὐκ ἐχείνῳ τὴν χάριν δίδως, ἀλλὰ τοῦ θεοῦ πρόσταγμα πληροῖς, καὶ πᾶν ὁτιοῦν ὑποστήσῃ ῥᾳδίως. “Ὅπερ δὲ ἀεὶ λέγω, τοῦτο καὶ νῦν ἐρῶ, ὅτι τῶν πνευματικῶν ἡμῖν κατορθουμένων, καὶ τὰ τοῦ παρόντος ἕψεται βίου. Τὸν γὰρ τοιοῦτον οἰχέτὴν, τὸν οὕτως εὔνουν, τὸν οὕτως ἐπιεικῆ, οὐχ ὁ Θεὸς ἀποδέξεται μόνον καὶ τῶν στεφάνων μεταδώσει τῶν λαμπρῶν ἐχείνων, ἀλλὰ καὶ αὐτὸς ὁ παθὼν εὖ δεσπότης, χἂν θηρίον ἧ, χἂν λίθινός τις ἧ καὶ ἀπάνθρωπος καὶ ὠμὸς, ἐπαινέσεται καὶ θαυμάσεται καὶ προτιμήσει τῶν ἄλλων ἁπάντων, καὶ τοῖς λοιποῖς αὑτὸν ἐπιστήσει, χἂν Ἕλλην ἧ. Καὶ ὅτι, κἂν \"Ἐλληνες ὦσιν οἱ δεσπόται, κελεύει τὸν οἰχέτην τοιοῦτον ἑαυτὸν ἐπιδείχνυσθαι, εἰ βούλεσθε, ὑμῖν καὶ παράἂειγμα διηγήσομαι: Ὁ Ἰωσὴφ ἐπράθη πρὸς τὸν ἀρ-χιμάγειρον, καὶ δόξης ἑτέρας ἦν, οὐ τῆς Αἰγυπτιαχῆς \" τί οὖν ἐκεῖνος; Ἐπειδὴ ἐνάρετον εἶδε τὸν νεανίσχον, οὐκ ἐνενόησα τὸ τῆς δόξης διεστηχὸς, ἀλλ᾽ αὑτός τε ἠγάπα καὶ ἐφίλει καὶ ἐθαύμαζε, καὶ τῶν ἄλλων αὐτῷ τὴν ἐπιστααίαν ἐνεχείρισεν ἅπασαν, καὶ τῶν χατὰ σὴν οἰχίαν οὐδὲν ἤδει δι᾽ αὑτόν - ἀλλὰ δεύπερος δεσπότης ἐχεῖνος ἦν, μᾶλλον δὲ καὶ αὐτοῦ τοῦ δεσπήτου χυριώτερος, εἴ γε ὁ μὲν ἢγνόει τὰ αὑτοῦ, οὗτος δὲ τὰ ἐχείνου ἔδει μᾶλλον τοῦ δεσπότου. Καί μοι δοχεῖ καὶ ὕστερον, ὅτι ἐπίστευσε τῷ γυναίῳ τὴν παράνομον ἐχείνην συχοφαντίαν κατ᾽ αὐτοῦ ποιησαμένῳ, πιμῶν τὸν δίκαιον ἀπὸ τῆς προτέρας αἰδοῦς καὶ τῆς τιμῆς, μέχρι τοῦ δεσμωτηρίου στῆσαι τὴν ὀργήν. Εἰ γὰρ μὴ σφόδρα ἐδεῖτο τὸν ἄνδρα, καὶ ἐθαύμαζεν ἀπὸ τὧν προῦπηργμένων αὐτῷ, χἂν εὺθέως αὐτὸν διεχειρίδατο, καὶ τὸ ξίφος διήλασε διὰ τοῦ σώματος ἐχείνου. Μεσεὸς γὰρ ζήλου, φησὶ, τρου τὴν ἔχθραν, οὐδὲ μὴ διαλυθῇ πολλῶν δώρων. Εἰ δὲ παντὸς ἀνδρὸς τοιοῦτος ὁ ζῆλος, πολλῷ μᾶλλον ἐχείνου, Αἰγυπτίου τε ὄντος καὶ βαρδάρου, καὶ παρὰ τοῦ τιμηθέντος ἠδιχημένου, ὡς ᾧετο. Ἴστε γὰρ δήπου πάντες, ὅτι οὐχ ὁμοίως ἡμᾶς δάκνει τὰ παρὰ πάντων ἀδιχήματα, ἀλλὰ σφοδρότερον τῶν ἄλλων καὶ πικρότερον τὰ παρὰ τῶν εὐνοϊκῶς πρὸς ἡμᾶς διατεθέντων, καὶ πιστευθέντων καὶ πιστευσάντῶν ἡμῖν, καὶ πολλὰ παρ᾽ ἡμῶν εὖ παθόντων γενόμενα χαχὰ μᾶλλον ἡμᾶς ἀνιᾷ καὶ λυπεῖ. Οὐχ ἐνενόησε πρὸς ἑαυτὸν, οὐδὲ εἶπε\" Τί τοῦτο : οἰκέτην αὐτὸν λαθὼν πάντων μετέδωχα τῶν τῆς οἰχίας, ἐλεύθερον ἐποίησα καὶ ἐμοῦ τι μείζονα, καὶ τοιαύτας μοι τὰς ἁμοιδὰς ἀποδέδωχεν; Οὐδὲν τούτων εἶπεν “ οὕτως. αὐτοῦ τὴν ψυχὴν ἡ προτέρα κατεῖχεν αἰδώς. Καὶ τί θαυμαστὸν, εἰ ἐν οἰχίᾳ τοσαύτης ἀπήλαυσε τιμῆς. ὅπου καὶ ἐν τῷ δεσμωτηρίῳ ὅρα αὐτὸν, ὅτης ἀπολαύει χηδεμονίας; “στε δὲ πῶς πρὸς ὠμότητα τοῖς τὰ δεσμωτήρια ἐγχεχειρισμένοις τὸ ἦθος ἐξἦσχηται\" τὰς ἀλλοτρίας χαρποῦνται συμφορὰς, καὶ οὗς ἕτεροι καχῶς πάσχοντας τρέφουσι, τούτους οὗτοι σπαράττουσι, χέρδη χερδαίνοντες πολλῶν δαχρύων ἄξια, θηρίων ὄντες ὠμότεροι. ᾿λφ᾽ ὧν γὰρ ἐχρῆν ἐλεεῖν τοὺς ἐμδεδλημένους, ἀπὸ τούτων αὐτοὶ χαρποῦνται. Καὶ μὴ τοῦτο μόνον λογιζώμεθα, ἀλλ᾽ ὅτι καὶ αὐτοὶ οὗτοι οὐχ ὁμοίως πᾶσι κέχρηνται τοῖς ἐμδεδλημένοις. Τοὺς μὲν γὰρ ἐπὶ συχοφαντίαις, καὶ ἄν \" τοὺς δὲ ἐπὶ τοῖς αἰσχίστοις καὶ δεινοτάτοις καὶ γαῖς. “Ὥστε οὐ μόνον ἀπὸ τοῦ τρόπου ὠμὸς ἔμελλεν ἔσεσθαι ὁ δεσμοφύλαξ, ἀλλὰ καὶ ἀπὸ τῆς αἰτίας, δι᾿ ἣν ἐνεδέδλητο. Τίνα γὰρ οὐκ ἂν διήγειρε καθ᾽ ἑαυτοῦ ὁ νεανίσχος, τοσαύτης μὲν ἀπολαύσας τιμῆς, ὑποπτευθεὶς δὲ τὴν δέσποιναν πειρᾷν καὶ τοιαύταις τὸν εὑεργέτην ἀμειδόμενο; ἀμοιδαῖς : Ταῦτα οὖν ἐννοῶν ὁ δεσμοφύλαξ, καὶ τὴν τιμὴν τοῦ ἐμδεδλημένου, καὶ τὸ πρᾶγμα ἐφ᾽ ᾧ ἐνεδέδλητο, οὐχ ἂν παντὸς θηρίου χαλεπώτερον ἐχρήσατο τῷ ἀνδρί : ᾿Αλλὰ πάντων τούτων ἀνωτέρα γέγονεν ἡ ἐλπὶς ἡ εἰς τὸν Θεόν - οὕτως οἷδε καὶ θηρία καταπραῦνειν ψυχῆς ἀρετή. ᾿Απὸ γὰρ τῆς αὐτῆς ἐπιειχείας, ἀφ᾽ ἧς τὸν δεσπότην εἷλεν, ἀπὸ τῆς αὐτῆς καὶ τὸν ἀρχιδεσμοφύλαχα “ καὶ πάλιν ἦν ἄρχων ὁ Ἰωσὴφ, καὶ ἐν δεσμωτηρίῳ ἐχράτει, καὶ ἐν οἰχίᾳ. Ἐπειδὴ γὰρ ἔμελλε βασιλεύειν, εἰκότως πρότερον ἐμάνθανεν ἄρχεσθαι, καὶ ἀρχόμενος ἄρχων ἦν καὶ προέστη τῆς οἰχίας.","t":"Do not think, then, that I am going through these things now without purpose; for from here on my words are addressed to household servants. Do not look, my good man, at this, that you serve a human being, but that you serve God, that you adorn the preaching; and you will endure doing anything, obeying your master and bearing with him when he is angry and vexed without reason. Consider that you are not doing him a favour but carrying out God's command, and you will bear anything easily. And what I always say, I will say now as well: when we succeed in spiritual things, the things of the present life will follow too. For such a servant, so well-disposed, so gentle, God will not only accept and give a share in those splendid crowns, but the master too who has been well served, even if he is a wild beast, even if he is a man of stone, inhuman and cruel, will praise and admire him and prefer him to all the others, and set him over the rest, even if he is a Greek. And to show that Paul bids the servant show himself such even if the masters are Greeks, I will tell you an example, if you like. Joseph was sold to the chief cook, and he was of another belief, not the Egyptian one. What, then, did his master do? Since he saw that the young man was virtuous, he did not consider the difference of belief, but himself loved and cherished and admired him, and entrusted to him the oversight of all the others, and because of Joseph knew nothing of the affairs of his house. Joseph was a second master, or rather more master than the master himself, since the one did not know his own affairs, while the other knew them better than the master. And it seems to me that afterwards too, when he believed the woman who had made that lawless false accusation against him, he stopped his anger at the prison because he still honoured the righteous man out of his former respect and esteem. For if he had not greatly respected the man and admired him for his earlier services, he would have done away with him at once and driven his sword through his body. “For full of jealousy,” it says, “is [a husband's anger] … enmity, nor will it be appeased by many gifts.” And if such is every man's jealousy, much more was that man's, since he was an Egyptian and a barbarian, and had been wronged, as he thought, by the one he had honoured. For surely you all know that wrongs done by everyone do not sting us alike; the evils done to us by those who have been well-disposed toward us, who have been trusted by us and have trusted us, and who have received many benefits from us, grieve and pain us more sharply and more bitterly than others. He did not reason with himself, nor say, “What is this? I took him as a household slave and gave him a share in everything in the house; I made him free and something greater than myself; and he has paid me back with such a return?” He said none of these things; so strongly did his former respect hold his soul. And what wonder is it if he enjoyed so much honour in the house, when you see what care he enjoys even in the prison? You know how the character of those who are entrusted with prisons is trained to cruelty: they make profit out of others' misfortunes, and those whom others feed in their sufferings these men tear apart, making gains that deserve many tears, being more cruel than wild beasts. For from the very things for which they ought to pity those who have been thrown into prison, they make their profit. And let us not reckon this alone, but also that these same men do not treat all those thrown into prison alike. Some, those who are there on false accusations, … ; others, those who are there for the most shameful and terrible crimes, … So the jailer was likely to be cruel not only by his character but also because of the charge for which Joseph had been thrown in. For whom would the young man not have roused against himself, having enjoyed so much honour and then being suspected of making attempts on his mistress and repaying his benefactor with such a return? Considering these things, then—both the honour the prisoner had received and the deed for which he had been thrown in—would not the jailer have treated the man more harshly than any wild beast? But his hope in God proved stronger than all these things; so well does virtue of soul know how to tame even wild beasts. For by the same gentleness by which he won over his master, he won over the chief jailer too; and once again Joseph was a ruler, and held power both in the prison and in the house. For since he was going to rule as king, it was fitting that he should first learn to be ruled; and while he was ruled he was a ruler, and presided over the house.","f":"Chrysostom, <i>Hom. Tit.</i> 4.4 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/4-4)."},"chrysostom-hom-titum/4.5":{"o":"Εἰ γὰρ τὸν εἰς Ἐχχλησίαν ἑλχόμενον ἀπαιτεῖ τοῦτο ὁ Παῦλος, οὕτω λέγων \" ΕἸ γάρ τις τοῦ ἰδίου οἴκου προστῆναι οὖν οἶδε, πῶς Ἐχχλησίας Θεοῦ ἐπιμελήσεται; καὶ τὰν εἰς ἀρχὴν ἐλθόντα, πρότερον ἄριστον εἶναι χρὴ προεστάναι οἰχίας. Προέστη δεσμωτηρίου, οὐχ ὡς δεσμωτηρίου, ἀλλ᾽ ὡς οἰκίας. Πᾶσι γὰρ ἐπεχούφιζε τὰς συμφορὰς, καὶ τῶν ἐμδεδχημένῶν ὡς οἰχεΐων προΐστατο μελῶν, οὐ μόνον αὑτῶν τὰς συμφορὰς πολυπραγμονῶν καὶ παραμυθούμενος, ἀλλὰ χἂν εἰ σύννουν εἶδέ τινα, προσήει καὶ τὴν αἰτίαν ἐμάνθανεν, οὐδὲ ἁπλῶς κατηφοῦντα ἀνεχόμενος ὁρᾷν, ἂν μὴ πρότερον αὐτὸν ἀπαλλάξῃ τῆς χατηφείας \" καίτοι τοσαύτην τις οὐδὲ περὶ τέχνα στοργὴν ἐπεδείξατο. “Ἀπὸ τούτων γοῦν αὐτῷ καὶ ἡ ἀρχὴ τῶν ἀγαθῶν ἐγέγετο. Δεῖ γὰρ τὰ παρ᾽ ἡμῶν ὑπάρχειν πρότερον, καὶ τότε τὰ παρὰ τοῦ θεοῦ. Ὅτι γὰρ τοσαύτῃ, ἐχέχρητο φειδοῖ καὶ ἐπιμελείᾳ, εἶδε, φησὶ, τοὺς εὐνούχους τοὺς ἐμδληθέντας ὑπὸ τοῦ Φαραὼ, τὸν ἀρχιοινοχόον, καὶ τὸν ἀρχισιτοποιὸν, καὶ εἶπε\" Τί σκυθρωπὰ τὰ πρόσωπα ὑμῶν σήμερον; Καὶ οὐκ ἀπὸ τούτον μόνον, ἀλλὰ καὶ ἀφ᾽ ὧν ἐχεῖνοι ἐποίησαν, καταμαθεῖν ἔστι τὴν ἀρετὴν τοῦ ἀνδρός. Οὐ γὰρ ὡς βασιλέως ὅντες οἰκέται διέπτυσαν αὐτὸν, οὐχ ὡς ἐν ἀθυμίᾳ ὄντες διεχρούσαντο, ἀλλ᾽ ὡς ἀδελφῷ γνησίῳ καὶ συναλγεῖν εἰδότι πάντα αὐτῷ ἐξεκάλυπτον τὰ ἑαυτῶν. Ταῦτα δέ μοι πάντα εἴρηται, ὅτι χἂν ἐν δουλείᾳ, χἂν ἐν αἰχμαλωσίᾳ, χἂν ἐν δεσμωτηρίῳ, κἂν ὑπ’ αὐτὴν τὴν γῆν γένηται ὁ ἐνάρετος, οὐδὲν αὐτὸν καταγωνίσασθαι δυνήσεται. Ταῦτά μοι πρὸς τοὺς οἰχέτας λέλεχται, ὅτι χἂν θηρία ἔχωσι δεσπότας, ὡς τὸν Αἰγύπτιον, χἂν ὠμοὺς, ὡς τὸν ἀρχιδεσμοφύλαχα, δυνήσονται αὐτοὺς ἑλεῖν, χἂν Ἕλληνες ὦσιν, ὡς ἐκεῖνοι, χἂν ὁτιοῦν, ταχέως οὐδὲν ἠδύτερον, οὐδὲν γλυχύτερον ἐπιειχείας καὶ πραότητος καὶ ὑπαχοῆς ᾿ πᾶσίν ἐστιν ἐπιτήδειος ὁ τοιοῦτος. Καὶ οὔτε δουλείαν ἐπαισχύνονται οἱ τοιοῦτοι, οὔτε πένητα φεύγουσιν, οὔτε ἄῤῥωστον καὶ χάμνοντα\" πάντων γὰρ χρατεῖ καὶ πάντων ἡ ἀρετὴ περιγίνεται. ΕἸ δὲ ἐν δούλοις τοσαύτην ἔχει τὸ πρᾶγμα τὴν ἰσχὺν, πόσῳ μᾶλλον ἐν ἑλεύθεροις; Ταῦτα οὖν ἀσχῶμεν καὶ δοῦλοι καὶ ἐλεύθεροι, καὶ γυναῖκες χοὶ ἄνδρες \" οὕτω καὶ ἀνθρώποις καὶ Θεῷ ἐσόμεθα ποθεινοὶ, καὶ ἀνθρώποις οὐ τοῖς ἐναρέτοις μόνον, ἀλλὰ καὶ τοῖς χαχοῖς, καὶ μάλιστα ἐχείνοις \" ἐκεῖνοι γάρ εἰσιν οἱ μάλιστα τιμῶντες καὶ αἰδούμενοι. Ὥσπερ γὰρ τοὺς ἐπιειχεῖς οἱ ἀρχόμενοι μάλιστα τρέμουσιν, οὕτω καὶ τοὺς ἐναρέτους οἱ ἀχόλαστοι, εἰδότες τίνων ἐχπεπτώχασιν. Ἐπεὶ οὖν τοσοῦτος ὁ χαρπὸς τῆς ἀρετῆς, ταύτην διώχωμεν, ταύτην μετίωμεν. \"ἂν ταύτῆς ἐχώμεθα, οὐδὲν ἡμῖν ἔσται δεινὸν, πάντα ῥάδια, πάντα εὔχολα \" χἂν διὰ πυρὸς διαδαίνωμεν, χἂν δι᾽ ὕδατος, πάντα εἴχει τῇ ἀρετῇ καὶ παραχωρεῖ, καὶ αὐτὸς ὁ θάνατος. Ζηλώσωμεν τοίνυν αὐτὴν, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. ᾿Ἐπεφάνη ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, παιδεύουσα ἡμᾶς, ἵνα ἀργησάμενοι τὴν ἀσέδειαν καὶ τὰς κοσμιχὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως καὶ εὐσεδῶς ζήσωμέν ἐν τῷ νῦν αἰῶνι\" προσδεχόμενοι τὴν μαχαρίαν ἐλπίδα καὶ ἐπιράγειων τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ \" ὃς ἔδωχεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀγομίας, καὶ καθαρίσῃ ἑωυτῷ “λΣλαὺν περιούσιον, ζηλωτὴν καιῶν ἔργων. ᾿ς α', Πολλὴν παρὰ τῶνοἰχετῶν ἀπαιτήσας τὴν ἀρετὴν (καὶ γάρ ἔστε πολλὴ τὸ τὴν διδασκαλίαν τοῦ θεοῦ καὶ. Σωτῆρος ἡμῶν χοσμεῖν ἐν πᾶαι, καὶ μηδεμίαν διδόναι τοῖς δεσπόταις λαδὴν, μηδὲ ἐν τῷ τυχόντι), ἐπ’ ἀγει καὶ τὴν αἰτίαν δικαίαν, δι’ ἣν ὀφείλουσι τοιοῦτοι εἶναι οἱ οἰχέται. Ποίαν δὲ ταύτην; ᾿Επεφάνη γὰρ, φησὶν, ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος. Οἱ Θεοῦ διδασχάλου τυγχάνοντες, πῶς οὐκ ἂν εἶεν εἰχότως τοιοῦτοι, οἴους ἄρτι διῆλθον ἐγὼ, κυρίων ἀμαρτημάτῶν λύσιν εὑρόντες; Ἴστε γὰρ ὅτι μετὰ τῶν ἄλλων καὶ τοῦτο οὐχ ὡς ἔτυχεν ἐντρέπει καὶ συστέλλει ψυχὴν, τὸ μυρίων ἁμαρτημάτων οὖσαν ὑπεύθυνον, μὴ δίχην δοῦναι, ἀλλὰ συγγνώμης τυχεῖν καὶ μυρίων ἀγαθῶν. Εἰ γάρ τις, εἰπέ μο!, τὸν μυρία προσχρούσαντα. οἰκέτην λαδὼν, μὴ χατατείνοι ἱμᾶσιν, ἀλλ᾽ ἐπ᾽ ἐχείνοις μὲν συγγνώμην παράσχοι, ὑπὲρ δὲ τῶν μελλόντων αὐτὸν ἀπαιτοίη εὐθύνας, καὶ φυλάττεσθαι παραχκελεύοιτο, ὥστε μὴ τοῖς αὐτοῖς περιπεσεῖν, καὶ δω-\" ρεαῖς μεγάλαις τιμήσειε \" τίνα οὐχ ἂν οἴεσθε ἐντρέψαι τὴν τοσαύτην χάριν ἀχούοντα; ᾿Αλλὰ μὴ νομίσῃς, ὅτι ἡ χάρις μέχρι τῆς τῶν προτέρων συγχωρήσεως ἴστακαι, ἀλλὰ καὶ εἰς τὸ μέλλον ἡμᾶς ἀσφαλίζεται \" καὶ γὰρ καὶ τοῦτο χάριτο:. Ἐπεὶ εἰ μέλλοι ἀεὶ χαχῶς πράττοντας μὴ χολάζειν, οὐχέτι τὸ πρᾶγμα χάρις ἐστὶν, ἀλλὰ προτροπή τις εἰς λύμην καὶ διαφθοράν. Ἐπεφάνη γὰρ, φησὶν, ἡ χάρις τοῦ Θεοῦ παι-᾿ δεύουσα ἡμᾶς, ἵνα ἀρνησάμενοι τὴν ἀσέδειαν καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως καὶ δὑσεδῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι τὴν μαχαρίαν ἐλπίδα καὶ ἐπιράγειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Ὅρα πῶς μετὰ τῶν ἐπάθλων τίθησι καὶ τὴν ἀρετήν. Καὶ τοῦτο χάριτος, τὸ ἀπαλλάξαι τῶν βιωτικῶν, τὸ πρὸς τὸν οὐρανὸν ἀγαγεῖν. Δύο δείχνυσιν ἐνταῦθα ἐπιφανείας\" καὶ γὰρ εἰσὶ δύο, ἡ μὲν προτέρα χάριτος, ἡ δὲ δευτέρα ἀνταποδόσεως καὶ τοῦ δικαίου. Ἵνα ἀρνησάμεγοι, φησὶ, τὴν ἀσέδειαν καὶ τὰς κοσμικὰς ἐπιθυμίας. Ἰδοὺ πάτης τῆς ὀρετῆς ἡ ὑπόθεσις. Οὐχ εἶπεν, Ἵνα φευξώμεθα, ἀλλ᾽, Ἵνα ἀρνησάμενοι. Ἢ ἄρνησις πολλὴν δείχνυσι τὴν διάστασιν, πολὺ τὸ μῖσος, πολλὴν τὴν ἀποστροφήν᾽\" μεθ᾽ ὅσης διαθέσεῳς, μεθ᾽ ὅσης σπουδῆς τὰ εἴδωλα ἀπεστράφησαν, μετὰ τοταύτης καὶ τὴν χαχίαν αὐτὴν καὶ τὰς χοσμιχὰς ἐπιθυμίας, φησί, Καὶ γὰρ καὶ ταῦτα εἴδωλα, χοσμιχῇ͵ ἐπιθυμία καὶ πλεονεξία, καὶ ταύτην εἰδωλολατρείαν ὀνομάζει\" καὶ ὅσα πρὸς πὸν παρόντα βίον ἡμῖν χρησιμεύει, κοσμικαί εἰσιν ἐπιθυμίαι \" πάντα ὅσα ἂν τῷ παρόντι βίῳ ἃ συγχαταλύεται, χοσμική ἐστιν ἐπιθυμία. Μηδὲν τοίνυν πρὸς ταύτας ἔχωμεν. Ἦλθεν ὁ Χριστὸς, ἵνα ἀρνηκαὶ χοσμιχὰς ἐπιθυμίας τὸν βίον τὸν ἐναγῆ. γως καὶ δικαίως καὶ εὑσεδῶς ζήσωμεν, ἐν τῷ γῦν αἰῶνι. Ὁρᾷς ὅτι, ὅπερ ἀεὶ λέγω, σωφροσύνη οὐ τοῦτο μόνον ἐστὶ, τὸ πορνείας ἀπέχεσθαι, ἀλλὰ καὶ τὸ τῶν λοιπῶν παθῶν ἐχτὸς εἶναι; “Δρα καὶ ὁ χρημάτων ἐρῶν, οὐ σώφρων. “Ὥσπερ γὰρ ἐχεῖνος σωμάτων, οὕτω καὶ οὗτος χρημάτων ᾿ μᾶλλον δὲ οὗτος ἀχολαστότερος, ὅσῳ οὐδὲ τοσαύτην ἔχει βίαν τὴν ὠθοῦσαν αὐτόν. Καὶ γὰρ ἡνίοχος ἐχεῖνος ἀκρατὴς μάλιστα ἂν \"λέγοιτο, οὐχ ὁ τὸν τραχὺν καὶ δυσήνιον μὴ κατέχων ἵππον, ἀλλ' ὁ τὸν ἡρέμα ἐπιειχέστερον μὴ δυνάμενος ὑποτάξαι. Τί δὲ, φησίν; ἡ τῶν χρημάτων ἐπιθυμία τῆς τῶν σωμάτων ἐλάττων; Παντί πὸυ δῆλον, καὶ πολλαχόθεν τοῦτο δείχνυται \" καὶ πρῶτον μὲν, ὅτι ἀναγκαίως γέγονεν ἡ τῶν σωμάτων ἐπιθυμία τὸ δὲ ἀναγκαίως γεγονὸς δῆλον ὅτι καὶ μετὰ πολλοῦ χατορθοῦται τοῦ πόνου, ἐπεὶ καὶ ἐνε:πάρη τῇ φύσει. Δεύτερον, ὅτι χρημάτων μὲν οὐ πολὺς τοῖς παλαιοῖς λόγος, γυναιχῶν δὲ πολὺς σωφροσύνης ἕνεχεν “ καὶ γυναιχὶ μὲν συγγενομένῳ χατὰ νόμον οὐδεὶς ἂν μέμψαιτο μέχρι γήρως, χρηματιζομένῳ δὲ πάντες. Καὶ τῶν ἔξωθεν φιλοσόφων πολλοὶ χρημάτων μὲν κατεφρόνησαν, γυναιχῶν δὲ οὐχέτι \" οὕτω τοῦτο ἐχείνου τυραγνιχώτερον. ᾿Αλλ᾽ ἐπειδὴ πρὸ; τὴν Ἐχχλησίαν ἡμῖν ὁ λόγος, μὴ ἀπὸ τῶν ξξωθεν φέρωμεν τὰ ὑποδείγματα, ἀλλὰ ἀπὸ τῶν Γραφῶν. Τοῦτο μὲν οὖν καὶ ἐν ἐπιτάγματος σχεδὸν μέρει τίθησιν ὁ μακάριος οὗτος οὕτω λέγων, \"ἔχοντες δια\" τροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησό» μεθα.\" περὶ δὲ τῶν γυναιχῶν, Μὴ ἀποστερεῖτε ἀλλήλους, ἐἰ μή τι ἂν ἐχ συμφρώνον \" καὶ πάλιν͵ Ἐπὶ τὸν αὐτὸ συγέρχεσθε. Καὶ πολλάχις ἴδοις ἂν αὐτὸν περὶ συνονσίας νομο» θετοῦντα τῆς νομίμου. Καὶ ταύτης μὲν ἀφέησιν ἀπολαύειν τῆς ἐπιθυμίας, καὶ δευτέρῳ προσιέναι: γάμῳ, καὶ πολλὴν ποιεῖται τοῦ πράγματος τὴν ἐπιμέλειαν, καὶ οὐδαμοῦ ὑπὲρ τούτου χολάζει \" τὸν δὲ χρημάτων ἐφιέμενον, πανταχοῦ χαταδιχάζει. Καὶ περὶ μὲν χρημάτων ὁ Χριστὸς πολλαχοῦ διέταξεν, ὥστε φεύγειν τὴν ἐντεῦθεν λύμην \" περὶ δὲ ἀποχῆς γυναιχὸς, οὐχ οὕτως. Ἄχουε γὰρ τί φησι περὶ χρημάτων: ᾽Εὰν μή τις ἀποτάξηται πᾶσιν αὑτοῦ τοῖς ὑπάρχουσιν. Οὐδαμοῦ εἶπεν, Ἐὰν μὴ τις ἀποτάξηται γυναιχέ\" οἷδε γὰρ οἵαν ἐνέθηχε τὴν τυραννίδα. Καὶ ὁ μακάριος οὗτός φῆσι\" Τίμιος ὁ γάμος, καὶ ἡ κοίτη ἀμίαντος. Οὐδαμοῦ τιμίαν τὴν τῶν χρημάτων ἐπιμέλειαν καλεῖ, ἀλλὰ τὸ ἐναντίον. Οἱ δὲ βον.λόμενοι πιλουτεῖν ἐμπίπεουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυ- Πλεονεχτεῖν, ἀλλὰ, Πιλουτεῖν. “ἵνα δὲ μάθητε καὶ ἀπὸ τῶν χοινῶν ἐννοιῶν, ἀναγχαῖον καὶ τοῦτον τὸν λόγον εἰς μέσον παραγαγεῖν. Χρημάτων μὲν γάρ τις ᾿καθάπαξ ἀποστερηθεὶς οὐχέτ᾽ ἂν ἐνοχλοῖτο ὑπὸ τῆς ἐπιθυμίας \" οὐδὲν γὰρ οὕτω ποιεῖ χρημάτων ἐπιθυμεῖν, ὡς τὸ χρήματα ἔχειν. Ἐπὶ δὲ τῆς τῶν σωμάτῶν ἐπιθυμίας οὐχ οὕτως, ἀλλὰ καὶ εὐνουχισθέντες πολλοὶ τὴν ἔνδον ἐνοχλοῦσαν πυρὰν οὐκ ἀπέδάλον \" ἢ γὰρ ἐπιθυμία ἐν ἑτέροις χεῖται ὀργάνοις, ἔνδον ἐν τῇ φύσει ἐγχειμένη. Τίνος οὖν ἕνεκεν ἡμῖν ταῦτα εἴρηται; Ὅτι οἱ πλεονέχται τῶν πορνενόντων τεροι, ὅσῳ ὑπὸ ἐλάττονος ἐνοχχοῦνται. ἐπιθυμίας \" μᾶλλον δὲ οὐδὲ ἐπιθυμίας τὸ πρᾶγμά ἐστιν, ἀλλὰ ῥᾳθυμίας. Ἐνταῦθα μὲν γὰρ οὕτως ἐστὶν ἡ ἐπιθυμία φυσικὴ, ὥστε χἂν γυναιχί τις μὴ πλησιάζῃ, ἡ φύσις τὸ αὑτῆς ποιεῖ καὶ ἐργάζεται \" ἐκεῖ δὲ οὐδὲν τοιοῦτον γίνεται. Καὶ εὐσεθδῶς, φησὶ, ζήσωμεν ἐν τῷ νῦν αἰῶνι “ς. Καὶ τίς ἡ ἐλπίς; τί τὸ ἔπαθλον τῶν πόνων : Προσδεχόμενοι, φησὶ, τὴν μακαρίαν ἐλπίδα καὶ ἐπιράγνειαν, \"Ὄντως γὰρ οὐδὲν ἐκείνης μαχαριώτερον, οὐδὲν ζηλωτότερον \" καὶ ταῦτα λόγοι παραστῆσαι οὐ δύνανται \" καὶ γὰρ νοῦν ὑπερδαένει τὰ τότε ἀγαθά. Προσδεχόμενοι, φησὶ, τὴν μακαρίαν πίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν. Ποῦ εἰσιν οἱ τόῦ Πατρὸς ἐλάτκονα τὸν Υἱὸν λέγοντες; Τοῦ μεγάλου, φησὶ, Θεοῦ καὶ Σωτῆρος. Ὁ τοὺς ἐχθροὺς σώσας, τί οὐχ ἐργάσεται τότε [οὐχ ἃ] εὐδοχιμοῦντας λαθών; Τοῦ μεγάλου, φησὶ, Θεοῦ. Τὸ μέγας ἐπὶ Θεοῦ ὅταν λέγῃ.» οὐ πρός τι μέγας φησὶν, ἀλλ᾽ ἀπολύτως μέγας, μεθ᾽ ὧν οὐχ ἂν εἴη μέγας, ἐπεὶ πρός τι ἐσείν. Εἰ ὃὲ πρός τι, χατὰ σύγχρισιν, καὶ οὐ φύσει μέγας \" νῦν δὲ ἀσυγκρίτως μέγας. “ος ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, φησὶν, ἵνα Ἰυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ «λαὸν περιούσιον, τουτέστιν, ἐξειλεγμένον, οὐδὲν ἔχοντα χοινὸν πρὸς τοὺς λοιπούς. Ζη.ἰωτὴν καλῶν ἔργων. Ὁρᾷς ὅτι καὶ τῶν παρ᾽ περὶ δὲ τῶν παρθένων τί φησι; Ἐπιταγὴν τοῦ Κυρίου οὐχ ἔχω᾽ καὶ πάλιν, Ἐπὶ τό. ἡμῶν δεῖ, Οὐχ ἁπλῶς ἔργων, ἀλλὰ ζηλωτὴν», τουτἐστι, μετὰ προθυμίας πολλῆς ἐπ᾽ αὐτὴν ἰόντα τὴν ἀρετὴν, μετὰ σφοδρότητος τῆς προσηχούσης. Τὸ μὲν οὖν βεδαρημένους τοῖς χαχοῖς καὶ ἀνίατα νοσοῦντας ἀπαλλάξαι, τῆς ἐχείνου φιλανθρωπίας ἦν \" τὰ δὲ, μετὰ ταῦτα, καὶ ἡμῶν καὶ ἐχείνου. Ταῦτα καὶ παραχάλει, καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς. - Ταῦτα.14.1ει καὶ παρακάλει. Ὁρᾷς πῶς Τιμοθέῳ μὲν προστάττει, καί φησιν, Ἔλεγξον, ἐπιτίμησον, παραχάλεσον\" ἐνταῦθα δὲ, Ταῦτα άλει καὶ παρακάλει, καὶ ἔλεγχε μετὰ πάσῆς ἐπιταγῆς; Ἐπειδὴ τὸ ἦθος τούτων σχληρότερὸν ἦν, διὰ τοῦτο καὶ ἀποτόμω: καὶ μετὰ πάσης ἐπιταγῆς ἐλέγχειν ἐπιτάττει, “Ἔστι γὰρ τῶν οἷον, τὸ μὲν χρημάτων χαταφρονεῖν παραινοῦντας δεῖ πείθειν, καὶ τὸ ἐπιειχεῖς εἶναι, καὶ ὅσα τοιαῦτα \" τὸν δὲ μοιχὸν, τὸν πόρνον, τὸν πλεονέχτην μετ᾽ ἐπιταγῆς ἐπὶ τὸ βέλτιον δεῖ ἐπάγειν. τὸν οἰωνιζόμενον, τὸν χλῃδονιζόμενον, τὸν ἄλλα τοιαῦτα πράττοντα, οὐδὲ ἁπλῶς ἐπιταγῆς ὁ, ἀλλὰ μετὰ πάσης ἐπιταγῆς. Ὁρᾷς πῶς βούλεται καὶ μετὰ αὐθεντίας, καὶ μετὰ ἐξουσίας πολλῇς ταῦτα αὐτὸν ἐπιτάττειν; Μηδείς ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, μηδένα Τί οὖν; μηδὲ τοὺς καχῶς πράττοντας, μηδὲ ἐχξίνοις λοιδορεῖσθαι; ἉἈ.11ὰ πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, μηδένα βλασφημεῖν. ᾿Αχούσωμεν τῆς παραινέσεω: \" Μηδένα, φησὶ, βλασφημεῖν. Καθαρὸν εἶναι δεῖ ἡμῖν τὸ στόμα ἀπὸ λοιδορίας. Εἴτε γὰρ ἀληθεῖς εἰσιν αἱ λοιδορίαι, οὐχ ἡμῶν καῦτα λέγειν, ἀλλὰ τοῦ χριτοῦ ἐξετάζειν \" Σὺ γὰρ, φησὶ, τί κρίνεις τὸν ἀδειῖφόν σου; εἴτε οὐχ ἀληθεῖς, ὅρα ὅσον τὸ πῦρ ᾿ ἄχουσον τοῦ λῃστοῦ λέγονπος πρὸς τὸν ἕτερον λῃστήν Καὶ γὰρ καὶ αὐτοὶ ἂν τῷ αὐτῷ κρίματί ἐσμεν, τὸν αὐτὸν ἀγῶνα τρέχομεν. Ἐὰν ὀνειδίζῃς ἑτέροις, ταχέως καὶ αὐτὸς τοῖς αὐτοῖς περιπεσῇ. Διὰ τοῦτο παραινεῖ ὁ μαχάριος οὗτος λέγων - Ὁ δοχῶν ἑστάναι, βιλεπέτω μὴ ἐνδεικνυμένους πραότητα πρὸς πάντας ἀνθρώπους, καὶ Ἕλληνας καὶ Ἰουδαίους, καὶ μοχθηροὺς καὶ πονηρούς. Ἐχεῖ μὲν γὰρ ἀπὸ τῶν μελλόντων φοδεῖ λέγων. στο ὁ δοχῶν ἑστάναι, βιλεπέτω μὴ πέσῃ \" ἐνταῦθα δὲ οὐχ ἀπὸ τῶν μελλόντων, ἀλλ᾽. ἀπὸ τῶν παρελθόντων ἐντρέπει, τὸ αὐτὸ ποιῶν, δι᾽ ὧν ἐπάγει, Ἦμεν γὰρ ποτα καὶ ἡμεῖς ἀνόητοι \" ὅπερ ἐν τῇ πρὸς Γαλάτας ποιεῖ γράφων' Ὅτε ἦμεν γήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ χόσμου ἦμεν δεδου- \"λωμόνοι. Οὐχοῦν μηδενὶ ὀνειδίσῃς, φησί\" τοιοῦτος γὰρ ἧς καὶ σύ. Ἧμεν γὰρ, φησὶ, ποτὲ καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δου.ϊεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποιχίλαις, ἐν κακίᾳ καὶ φθόγῳ διάγοντες, στυγητοὶ, μισοῦντες ἀλλήλους. Ὥστε πρὸς πάντας τοιούτους εἶναι δεῖ, ἡμέρως ἔχειν. Ὁ γὰρ τοιοῦτος ὧν πρότερον, καὶ ἀπαλλαγεὶ;, οὐχ ὀνειδίζειν ὀφείλει πρὸς τοιούτους, ἀλλ᾽ εὔχεσθαι καὶ χάριτας ἔχειν τῷ καὶ αὐτῷ χἀχείνοις δόντι τὴν ἀπαλλαγὴν τῶν προτέρων χαχῶν. Μηδεὶς χαυχάσθω ᾿ πάντες γὰρ ἥμαρτον. Ὅταν οὖν ἐθέλῃς ὀνειδίσαι τινὰ κατορθῶν αὐτὸς, καὶ τὸν πρότερόν σοῦ ἐννοῶν βίον καὶ τὸ τοῦ μέλλοντος ἄδηλον τὴν ὀργὴν ἀνακαίτιζε. ΕἸ γὰρ καὶ ἐχ πρώτης ἡλιχίας ἐναρέτως ἔξησας, ἀλλ᾽ ὅμῳς ἔχοις ἂν ἁμαρτήματα πολλά εἰ δὲ οὐχ ἔχεις, ὡς νομίζεις, ἐννόησον ὅτι οὐ τῆς σῆῇς ἀρε- «ἧς τοῦτο γέγονεν, ἀλλὰ τῆς τοῦ Θεοῦ χάριτος \" εἶ γὰρ μὴ τοὺς προγόνους ἐχάλεσε τοὺς σοὺς, καὶ αὐτὸς ἂν ἧς ἀπειθής. Ὅρα πῶς πᾶσαν χαχίαν διεξῆλθεν. Οὐχὶ μυρία διὰ προφητῶν, διὰ πάντων Κ ὁ Θεὸς καὶ ἡμεῖς πλανώμενοι \" ὅτα δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν Θεοῦ. πῶς; Οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ὧν ἑποιήσαμὸν ἡμεῖς, ἀλλὰ κατὰ τὸν αὑτοῦ ἔλεον ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσδως Πνεύματος ἁγίου. Βαθαὶ, πῶς ἦμεν ἐν τῇ χαχίᾳ βεδαπτισμένοι, ὡς μὴ δύνασθαι χαθαρθῆναι, ἀλλ᾽ ἀναγεννήσεως δεηθῆναι 1 τοῦτο γάρ ἔστι παλιγγενεσία. Καθάπερ γὰρ ἐπὶ οἰχίας σαθρῶς διαχειμένης, οὐδεὶς ὁποστήριγμα τίθησιν, οὐδὲ συῤῥάπτει ταῖς παλαιαῖς οἰχοδομαῖς, ἀλλὰ μέχρι τῶν θεμελίων αὑτὴν καταλύσας, οὕτως ἄνωθεν ἀνίστησι καὶ ἀνακαινίζει \" οὕτω καὶ αὐτὸς ἐποίησεν\" οὐχ ἐπεσχεύασεν ἡμᾶς, ἀλλ' ἄνωθεν χατεσχεύασε \" τοῦτο γάρ ἐστι, Καὶ ἀνακαινώσεως Πνεύματος ἁγίου \" ἄνωθεν ἐποίησε καινούς. Πῶς; διὰ τοῦ Πνεύματος. Καὶ πάλιν, ἑτέρως τοῦτο δειχνὺς, ἐπάγει - Οὗ ἐξέχεεν\" ἐφ᾽ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν. Οὕτω πολλοῦ δεῖ ἡμῖν τοῦ ἐλέους “. Ἵνα δικαιωθέντες τῇ ἐχείνου χάριτι. Πάλιν χάριτι, οὐκ ὀφειλῇ. Κληρονόμοι γεγηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίον. “Δμα καὶ προτροπὴ εἰς ταπεινοφροσύνην ἐστὶ, καὶ ἐλπὶς ὑπὲρ τῶν μελλόντων. Εἰ γὰρ οὕτως ἀπεγνωσμένους, ὡς ἄνωθεν γεννηθῆναι, ὡς χάριτι σωθῆναι, ὡς μηδὲν ἔχειν 4 ἀγαθὸν, ἔσωσε, πολλῷ μᾶλλον ἐν τῷ μέλλοντι τοῦτο ἐργάσεται. δ᾽. Οὐδὲν γὰρ τῆς ἀνθρωπίνης θηριωδίας χεῖρον ἦν πρὸ τῆς τοῦ Χριστοῦ παρουσίας \" ὥσπερ γὰρ ἐχθροὶ καὶ πολέμιοι πάντες διέχειντο πρὸς ἀλλήλους “ τοὺς παῖδας ἔσφαζον τοὺς ἑαυτῶν πατέρες, καὶ μητέρες παισὶν ἐπεμαίνοντο \" οὐδὲν ἣν ἑστηχὸς, οὐ φυσιχὸς, οὐ γραπτὸς νόμος, ἀλλὰ ἀνατέτραπτο ἅπαντα \" μοιχεῖαι διηνεχεῖς, φόνοι, καὶ εἴ τι φόνων χαλεπώτερον, χλοπαὶ (φησὶ δέ τις τῶν ἔξωθεν, ὅτι καὶ ἀρετῆς τὸ πρᾶγμα ἐδόχει εἶναι \" καὶ εἰχότως, ὅπου γε καὶ θεὸν «οιοῦτον ἔσεθον), χρησμοὶ συνεχεῖς τὸν δεῖνα ἀναιρεῖσθαι καὶ τὸν δεῖνα χελεύοντες, Εἴπω τι τῶν κατ᾽ ἐχεῖνον τὸν χρόνον; δρόγεώς τις τοῦ Μίνωος υἱὸς ἐλθὼν εἰς ᾿Αθήνας καὶ πάλην νιχήσας, δίχην ἐδίδου, καὶ ἀνῃρέθη. Ὃ οὖν ᾿Απόλλων χαχῷ τὸ καχὸν ἰώμενος, ἐχέλευσε δὶς ἑπτὰ παῖδας ἀπάγεσθαι ὑπὲρ τούτον. Τί ταύτης τῆς τυραννίδος ὠμότερον; Καὶ τοῦτο ἐγένετο, καὶ ἄνθρωπος τοῦ δαίμονος τὴν μανίαν λῦσαι ἐπελθὼν, ἔσφαξε τοὺς παῖδας ἐχείνους, ὅτι παρ᾽ αὑτοῖς ἡ ἀπάτη ἴσχυεν ὁ\" ἐπειδὴ δὲ διανέστησαν καὶ ἤμυναν ἑαυτοῖς, οὐχέτι. Εἰ μὲν οὖν δικαίως τὸ πρᾶγμα ἐγίνετο, οὐχ ἐχρῆν χωλυθῆναι \" εἰ δὲ ἀδίχως, ὥσπερ οὖν καὶ ἀδίχως, οὐδὲ παρὰ τὴν ἀρχὴν ἐπι- δὺ μοι συνεχεῖς καὶ ἐπάλληλοι, χατὰ πόλιν, χατὰ χώμην, χατὰ οἰχίαν. Ἐπαιδεράστουν\" καὶ παρ᾽ αὐτοῖς φιλόσοφός τις ἐνομοθέτει, δούλῳ ἐξεῖναι μήτε παιδεραστεῖν, μήτε ξηραλοιφεῖν, ὡς ἐναρέτου τοῦ πράγματὸς ὄντος καὶ πολλὴν ἔχοντος τιμήν. Διὰ τοῦτο καὶ ἐπ᾽ οἰκήματος εἰστήχεισαν φανερῶς τοῦτο ποιοῦντες. Καὶ εἰ πάντα τις ἐπέλθοι 4 τὰ χατ᾽ αὐτοὺς, εὑρήσει φανερῶς ὅτι καὶ εἰς τὴν φύσιν αὐτὴν ἐνύδριζον, καὶ οὐδεὶς ὁ κωλύων ἦν “ ἀλλὰ τὰ δράματα αὐτοῖς πάντα τούτων γέμει, μοιχείας, ἀσελγείας, διαφθορᾶς. Παννυχίδες ἐγίνοντο μιαραὶ, καὶ γυναῖχες ἐκαλοῦντο ἐπὶ τὴν θέαν. Ὦ τῆς μιαρίας ἐν νυχτὶ, ἐν θεάτρῳ παννυχὶς ἦν, καὶ παρθένος ἐκάθητο μεταξὺ νέων μεμηνότων καὶ μεθύοντος ὄχλου.. Τὸ σχότος ἦν ἡ πανήγυρις, καὶ τὰ μυσαρὰ ἔργα τὰ ὑπ᾽ αὐτῶν τελούμενα. Διὰ τοῦτό φησιν\" Ἧ μέν ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δου.λεύονγτες ἐπιθυμίαις καὶ ἡδογαῖς ποιχίλαις. Ὁ δεῖνα τῆς μητρυιᾶς ἠράσθη, φησὶ, καὶ ἡ δεῖνα τοῦ προγόνου, καὶ ἀπήγξατο. Τοὺς γὰρ τῶν παίδων ἔρωτας, οὕσπερ αὐτοῖς παιδιχὰ χαλεῖν ἔθος ἐστὶν, οὐδὲ εἰπεῖν ἕνι. ᾿Αλλὰ τί; βούλει μητρογαμίας ἰδεῖν; Ἔστι καὶ τοῦτο παρ᾽ αὐτοῖς, καὶ τὸ δὴ δεινὸν, ὑπὴ ἀγνοίας τὸ πρᾶγμα ἐγίνετο, καὶ οὐχ ἐχώλυεν ὁ θεὸς ὁ παρ᾽ αὐτοῖς, ἀλλὰ περιεώρα τὴν φύσιν ὑδριζομένην, καὶ ταῦτα τῶν ἐπισήμων οὖσαν. Εἰ δὲ οὺς εἰχὸς, εἰ καὶ μὴ δι᾽ ἕτερόν τι, διὰ γοῦν τὴν τῶν πολλῶν δόξαν ἀντέχεσθαι «ἧς ἀρετῆς, οὗτοι δὲ οὕτω πρηνεῖς κατὰ τῆς χαχίας ἐφέροντο \" τί εἰχὸς; τοὺς πολλοὺς καὶ λανθανόντως βιοῦντας διαπράττεσθαι; τί ποιχιλώτερον ταύτης τῆς ἡδονῆς; Ἠράσθη ἡ δεῖνα τοῦ δεῖνος \" ἐπανελθόντα τὸν ἄνδρα ἔσφαξε διὰ τοῦ μοιχοῦ. Τάχα ἴστε τὸ διήγημα οἱ πολλοί. Τὸν μοιχὸν ἀνεῖλεν ὁ παῖς τοῦ φονευθέντος, χκἀχείνην ἐπέθυσε\" μετὰ ταῦτα ἐμάνη καὶ αὐτὸς, καὶ ταῖς ἐριννύσιν ἡλαύνετο᾽ εἶτα αὐτὸς οὕτως ὁ μανεὶς ἀπελθὼν ἔσφαξεν ἕτερον, καὶ τὴν ἐκείνον γυναῖκα λαμδάνει. Τί τούτων χεῖρον τῶν συμφορῶν; Τούτου χάριν ταῦτα λέγω ἀπὸ τῶν ἔξωθεν, ἵνα τοὺς “Ἕλληνας πείσω, πόσα κατεῖχε τὴν οἰχουμένην χαχά. ᾿Αλλ᾽, εἰ βούλεσθς, καὶ ἀπὸ τῶν ἡμετέρων δειχνύωμεν. “ἔθυσαν, φησὶ, τοὺς υἱοὺς αὑτῶν καὶ τὰς θυγατέρας αὑτῶν τοῖς δαιμονίοις. Καὶ πάλιν οἱ τὰ Σόδομα οἰκοῦντες δι᾽ οὐδὲν ἕτερον ἀπώλοντο, ἣ ὅτι παισὶν ἐπεμαίνοντο. ᾿Αλλὰ πάλιν ἐν προοιμίοις τῆς. τοῦ Χριστοῦ παρουσίας οὐχὶ ἡ τοῦ βασιλέως θυγάτηρ ἐν μέσοις ὠρχεῖτο τοῖς συμπρσίοις ἐν ἀνθριόποις μεθύουτιν;; οὐχὶ φόνον ἥτει, καὶ ὀρχήσεως τιμὴν τὴν χεφαλὴν τοῦ προφήτου; Τίς.α.1ήσει τὰς δυναστείως. τοῦ Βυρίου; Στυγητοὶ, φησὶ, μισοῦντες εἰους. ᾿Ανάγχη γὰρ πάντως, ὅταν πάσας τῇ ψυχῇ ἐνεαφῶμεν τὰς ἡδονὰς, πολὺ τὸ μῖσος γίνεσθαι. Διὰ τί; Ὅτι οὗ μετὰ ἀρετῆς ἡ ἀγάπη, οὐδεὶς \" οὐδένα πλεονεχτεῖ, Ὅρα καὶ ὁ Παῦλος τί φησι. Μὴ πλωγάσθε\" οὔτε πόρνοι, οὔτε εἰδω.1ολάτραι, οὔτε μοιχοὶ, οὔτε μαλακοὶ, οὔτε ἀρσεγοκοῖται, οὔτε πιλεονέκται, οὐ «λοίδορυε, οὐ μέθυσοι βασιλείων Θεοῦ κληρονομήσουσι. Καὶ ταῦτά τινες ἦτε. Ὁρᾷς πῶς πᾶν χακίας εἶδος ἐπεπόλαζε, καὶ πολλή τις ἣν ἡ ἀχλὺς, καὶ τὸ δίκαιον διεφθείρετο; Εἰ γὰρ οἱ προφητείας ἀπολαύοντες, καὶ τοσαῦτα ὁρῶντες γινόμενα χαχὰ καὶ ἐν τοῖς πολεμίοις καὶ ἐν ἑαυτοῖς, ὅμως οὐκ ἠνείχοντο, ἀλλὰ μυρία καινὰ εἰργάζοντο\" «ἰ ἂν οἱ ἄλλοι; ᾿Αλλά τις πάλιν παρ᾽ «αὑτοῖς παρθένους γυμνὰς ἐχέλευε παλαίειν ἐπ᾽ ὄψεσιν ἀνθρώπων. Πολλὰ ὑμῖν γένοιτο ἀγαθὰ, ὅτι οὐδὲ τὸ ῥῇμα ἀκοῦσαι φέρετε \" αὐτὸ δὲ τὸ πρᾶγμα οἱ φιλόσοφοι οὐχ ἠσχύνοντο. Ἕτερος δέτις φιλόσοφος, ὁ χορυφαῖος αὐτῶν, καὶ εἰς πολέμους αὐτὰς ἐξάγει, καὶ χοινὰς εἶναι κελεύει, ὡς μαστροπός τις ὧν καὶ πρπαγωγός. Ἐν κακίᾳ καὶ φθόνῳ διάγοντες, φησίν. Εἰ γὰρ οἱ φιλοσοφοῦντες παρ' αὐτοῖς τοιαῦτα ἐνομοθέτουν, τί ἂν εἴποιμεν περὶ τῶν μὴ φιλοσοφησάντων : εἰ οἱ τὸ γένειον ἔχοντες βαθὺ, καὶ τὸν τρίδωνα ἀναδεδλημένοι τοιαῦτα λέγουσι, τί ἂν εἴποιμεν περὶ ἑτέρων; Οὐ διὰ τοῦτο γέγονεν ἢ γυνὴ, ἄνθρωπε, ὥστε κοινῇ πᾶσι προχεῖσθαι. Ὦ πάντα ἀνατρέποντες ὑμεῖς - οἱ τοῖς μὲν ἄῤῥεσιν' ὡς θηλείαις μιγνύμενοι, τὰς δὲ θηλείας ὡς ἄνδρας εἰς πόλεμον ἐξάγοντες \" τοῦτο γὰρ ἔργον τοῦ διαδόλου, τὸ πάντα συγχέειν καὶ ἀνατρέπειν, καὶ τὰ ἐξ ἀρχῆῇς τεθέντα ὄρια διασαλεύειν καὶ μεταίρειν ἃ Θεὸς ἔθετο τῇ φύσει. Τῇ μὲν γὰρ γυναιχὶ τὸ οἰχουρεῖν μόναν ἔδωχεν ὁ Θεὸς, τῷ δὲ ἀνδρὶ τὰ δημόσια «πράττειν \" σὺ δὲ τὴν χεφαλὴν εἰς τοὺς πόδας χατάγεις, καὶ τοὺς πόδας εἰς τὴν χεφαλὴν ἀνάγεις. ὁπλίζεις, καὶ οὐκ αἰσχύνῃ; Τί δὲ ταῦτα λέγω; εἰσἀγουσί τινα παρ᾽ αὐτοῖς γυναῖχα καὶ παῖδας ἀνελοῦσαν, καὶ οὐχ αἰσχύνονται οὐδὲ ἐντρέπονται τοιαῦτα μυσαρὰ διηγήματα εἰς τὰς τῶν ἀνθρώπων ἀχοὰς ἐμθάλλοντες. Ὅτε δὲ ἡ χρηστότης, Ἰφησὶ, καὶ ἡ αγθρωκπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν Θεοῦ, οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸν αὐτοῦ ἔλεον, ἔσωσεν ἡμᾶς διὰ ματος ἁγίου, οὗ ἐξέχδεν ἐφ᾽ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ Σωτῆρος ἡμῶν, ἵνα δικαιωκατ᾽ ἐλπίδα ζωῆς αἰωνίου. Τί ἔστι, Κατ᾽ ἐλπίδα; Τουτέστι, Καθὼς ἠλπίσαμεν, οὕτως ἀπολαύσομεν \" ἢ ὅτι Ἤδη καὶ χληρονόμοι ἐστέ. Πιστὸς ὁ Ἐπειδὴ γὰρ περὶ μελλόντων διελέχθη καὶ οὕπω παρόντων, ἐπήγαγε τὸ ἀξιόπιστον. ᾿Αληθῆ ταῦτά ἐστι, φησὶ, καὶ δῆλον ἐκ τῶν φθασάντων. Ὁ γὰρ τοσαύτης ἡμᾶς ἀνομίας ἀπαλλάξας καὶ τοσοὕτων χαχῶν, εὔδηλον ὅτι καὶ τῶν μελλόντων ἡμῖν μεταδώσει πάντως ἐπιμείνασι τῇ χάριτι \" ἀπὸ. γὰρ τῆς αὐτῆς χηδεμονίας ἅπαντα γίνεται. ᾿ ε΄, Βὐχαριστῶμεν οὖν τῷ Θεῷ, καὶ μηδὲν τοῖς ἄλλοις μᾶλλον, εὐχώμεθα ὑπὲρ αὑτῶν, συμθουλεύωμεν Ε τΤάρ εἰσιν οἱ νοσοῦντες. ᾿Αλλ’ οἱ πρὸς τὴν ὑγείαν ἐχείνων σπεύδοντες πάντα φέρουσι, πάντα πράττουσι, χἂν μηδὲν ἀνύωσιν, ἵνα μὴ ἑαυτοῖς ἐγκαλῶσιν ὥσπερ ἡμεληχόσιν. Ἢ οὐκ ἴστε ὅτι πολλάχις ἰατροῦ ἀπογνόντος τοῦ κάμνοντος, ἕτερός τίς φησι τῶν προσηχόντων πρὸς αὑτόν \" Θεραπείαν πάλιν πρόσαγε, καὶ μηδὲν ἐλλίπῃς, ἵνα μηδὲν ἐμαυτῷ ἐγχαλῶ, ἵνα μηδὲν μαι, ἵνα μὴ κατηγορεῖν ἔχω ἐμαυτοῦ; Οὐχ ὁρᾶτε πόστν οἱ προσήκοντες περὶ τοὺς ἐπιτηδείους ποιοῦνται τὴν πρόνοιαν; πόσα ὑπὲρ τούτου πράττουσι, καὶ ἰατροὺς παραχαλοῦντες, καὶ προσεδρεύοντες διαπαντός : Κἂν τούτους μιμώμεθα \"καίτοι γε οὐχ ὑπὲρ τῶν ἴσων ἧ φροντίς. Νῦν δὲ τὸ μὲν σῶμα χάμνοντος τοῦ παιδὸς οὐχ ἂν παραιτήσαιτό τις καὶ μακρὰν ἀποδημίαν στείλασθαι, ὥστε λῦσαι τὴν νόσον \" τῆς δὲ ψυχῆς χαχῶς ἐχούσης, οὐδεὶς οὐδένα ποιεῖται λόγον \" ἀλλὰ ὀλιγωροῦμεν, καὶ παῖδας καὶ γυναῖκας καὶ ἡμᾶς αὐτοὺς περιορῶντες ἁλισκομένους ἀπὸ τῆς νόσου ταύτης τῆς χαλεπῆς, ᾿Αλλ' ὕστερον λαμδάνομεν τὴν αἴσθησιν. Ἐννοήσατε ὡς αἰσχρὸν καὶ σφόδρα. καταγέλαστον ὕστερον λέγειν, Οὐ προσεδοχῶμεν, οὐκ ἡλπίζομεν τοῦτο ἔσεσθαι\" οὐκ αἰσχρὸν δὲ μόνον, ἀλλὰ καὶ ἐπικίνδυνον. Εἰ γὰρ ἐν τῷ παρόντι βίῳ τῶν ἀνοήτων ἐστὶ τὸ τὰ μέλλοντα μὴ προορᾷν, πολλῷ μᾶλλον ἐν τῷ μέλλοντι, ὅτε καὶ ἀχούομεν νῦν πολλῶν συμδουλενόντων καὶ λεγόντων τὰ πραχτέα καὶ τὰ μὴ πραχτέα, ᾿Αντεχώμεθα τοίνυν τῆς ἐλπίδος ἐχείνης 8, φροντίζωμεν τῆς σωτηρίας τῆς ἡμετέρας, πὸν Θεὸν ἐπὶ πᾶσι παραχαλῶμεν, ὥστε χεῖρα ὀρέξαι, Μέχρι τίνος ῥάθυμοι; μέχρι τίνος ἀμελεῖς; μέχρι τίνος χαταφρονοῦμεν ἑαυτῶν, καὶ τῶν ὁμοδούλων ἡμῶν; αὐτὸς πλουσίως ἐξέχεεν εἰς ἡμᾶς τὴν τοῦ Πνεύματος χάριν. Ἐννοήσωμεν τοίνυν ὅσην χάριν ἐπὶ ἡμᾶς ἐνεδείξατο, καὶ τοσαύτην καὶ ἡμεῖς σπουδὴν ἐπιδειξώμεθα - μᾶλλον δὲ τοσαύτην μὲν οὗ δυνατὸν, χἂν γοῦν ἐλάττονα. \"Ἀν γὰρ καὶ μετὰ τὴν χάριν ταύτην ὥμεν ἀναίσθητοι, μείζων ἡμῖν ἔσται ἡ κόλασις. Εὶ 1 μὴ ἦλθον γὰρ, φησὶ, καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαγν οὐκ εἶχον \" γῦν δὲ πρόρασιν οὐκ ἔχουσιν. ᾿Αλλὰ μὴ γένοιτο ταῦτα περὶ ἡμῶν εἰπεῖν, ἀλλὰ γέγοιτο πάντας ἡμᾶς ἀξιωθῆναι τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἡγαπηχόσιν αὐτὸν ἐν Χριστῷ Ἰνσοῦ τῶ Κυρίῳ ἡμῶν, καὶ τὰ ἑξῆς,","t":"For if Paul requires this of one who is being drawn into the church, saying, “For if someone does not know how to manage his own household, how will he care for the church of God?”, then one who comes to rule must first be excellent at managing a household. Joseph governed the prison not as a prison but as a household. He lightened everyone's misfortunes and cared for those thrown in as for his own members, not only inquiring into their misfortunes and consoling them, but if he saw anyone deep in thought, he went up to him and learned the cause, unable to bear even the sight of someone downcast without first freeing him from his dejection; and yet no one has shown such affection even toward his own children. It was from these things, at any rate, that the beginning of his good fortune came. For what comes from us must be there first, and then what comes from God. That he showed such consideration and care is clear: “He saw,” it says, “the eunuchs who had been thrown in by Pharaoh, the chief cupbearer and the chief baker, and said, ‘Why are your faces gloomy today?’” And not only from this, but also from what they did, one can learn the man's virtue. For they did not spurn him as being themselves the king's servants, nor rebuff him because they were in despondency, but they disclosed all their affairs to him as to a true brother who knew how to share their pain. I have said all this because, whether he is in slavery, in captivity, in prison, or under the very earth, nothing will be able to overcome the virtuous man. I have said these things to the household servants: that even if they have wild beasts for masters, like the Egyptian, even if they have cruel ones, like the chief jailer, they will be able to win them over, even if they are Greeks, as those were, or anything else. Nothing is sweeter, nothing more pleasant than gentleness and mildness and obedience; such a man is welcome to all. Such people are not ashamed of slavery, nor do they flee poverty, nor sickness and suffering; for virtue rules everything and overcomes everything. And if the thing has so much strength among slaves, how much more among the free? Let us, then, practise these things, slaves and free, women and men; so we shall be beloved by both men and God, and among men not only by the virtuous but also by the wicked, and by them most of all; for they are the ones who most honour and respect virtue. For as those under rule fear gentle rulers most, so the licentious fear the virtuous, knowing what they themselves have fallen from. Since, then, the fruit of virtue is so great, let us pursue it, let us follow after it. If we hold to it, nothing will be terrible to us; everything will be easy, everything simple; even if we pass through fire or through water, everything yields and gives way to virtue, even death itself. Let us, then, strive for it, so that we may obtain the good things to come, in Christ Jesus our Lord. “For the grace of God has appeared, bringing salvation to all people, training us that, denying ungodliness and worldly desires, we should live soberly and righteously and godly in the present age, awaiting the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people of his own, zealous for good works.” 1. Having required great virtue of the household servants (for it is a great thing to adorn the teaching of God our Saviour in everything, and to give the masters no handle, not even in the smallest matter), he adds also the just reason why servants ought to be such. What is it? “For the grace of God,” he says, “has appeared, bringing salvation.” Those who have God for their teacher, how could they not with good reason be such as I have just described, when they have found release from such great sins? For you know that, among other things, this too shames and humbles the soul in no ordinary way: that though it is liable for countless sins, it does not pay the penalty but receives pardon and countless good things. For tell me, if someone took a servant who had offended countless times and did not stretch him out to be flogged, but granted him pardon for those offences, demanded an account of him only for the future, bade him be on his guard so as not to fall into the same faults, and honoured him with great gifts—whom do you think such kindness would not shame, when he heard of it? But do not think that grace stops at the forgiveness of past sins; it also secures us for the future; for this too belongs to grace. For if God were never going to punish us when we keep doing evil, the thing would no longer be grace but an incitement to ruin and corruption. “For the grace of God has appeared,” he says, “training us that, denying ungodliness and worldly desires, we should live soberly and righteously and godly in the present age, awaiting the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ.” See how he sets virtue together with the prizes. And this too belongs to grace: freeing us from worldly things and leading us up to heaven. He shows two appearings here; for there are two: the first of grace, the second of recompense and justice. “That, denying,” he says, “ungodliness and worldly desires.” See, here is the foundation of all virtue. He did not say, “that we should flee,” but “that, denying.” Denial shows great separation, great hatred, great aversion: with the same disposition and zeal with which they turned away from idols, let them turn away from wickedness itself and from worldly desires, he says. For these too are idols—worldly desire, and greed, which he calls idolatry; and whatever serves us only for the present life is a worldly desire; everything that perishes along with the present life is worldly desire. Let us, then, have nothing to do with these. Christ came so that we might deny ungodliness … and worldly desires, the defiled life. “[That we should live sober]ly and righteously and godly in the present age.” Do you see that, as I always say, self-control is not only abstaining from sexual immorality but also being free of the other passions? So the lover of money is not self-controlled either. For as the one is a lover of bodies, so the other is a lover of money; or rather the latter is the more licentious, inasmuch as he has no such force driving him. For the charioteer who would most rightly be called lacking in control is not the one who cannot hold back a rough and hard-mouthed horse, but the one who cannot master a gentler, quieter one. “What?” someone says. “Is the desire for money less than the desire for bodies?” It is plain to everyone, and it is shown from many sides. First, the desire for bodies arose by necessity; and what arose by necessity is clearly overcome only with great labour, since it has been sown in our nature. Second, the ancients made little account of money but much of women, for the sake of chastity; no one would blame a man who has intercourse with his wife according to the law until old age, but everyone blames one who makes money. And many of the outside philosophers despised money, but not women; so much more tyrannical is that desire than this. But since our words are addressed to the church, let us bring our examples not from outsiders but from the Scriptures. About money this blessed man lays down something almost in the form of a command, saying, “Having food and clothing, with these we shall be content”; but about women, “Do not deprive one another, except perhaps by agreement”; and again, “Come together again.” And you can often see him making laws about lawful intercourse. He lets them enjoy this desire, and enter a second marriage, and he takes great care over the matter, and nowhere punishes for it; but the one who desires money he condemns everywhere. And Christ gave orders about money in many places, so that we might flee the ruin that comes from it; but about abstaining from a wife, not so. Hear what he says about money: “Unless someone renounces all his possessions.” Nowhere did he say, “Unless someone renounces a wife”; for he knows how great a tyranny he has implanted. And this blessed man says, “Marriage is honourable, and the marriage bed undefiled.” Nowhere does he call the care of money honourable, but the opposite: “But those who wish to be rich fall into temptation and a snare and [many foolish] desires.” He did not say, “to be greedy,” but “to be rich.” And so that you may learn it from common notions too, I must bring forward this argument. One who has once been entirely deprived of money will no longer be troubled by the desire for it; for nothing makes one desire money so much as having money. But with the desire for bodies it is not so: many, even after being made eunuchs, did not cast out the fire that troubled them within; for the desire is seated in other organs, set deep within our nature. Why, then, have we said these things? Because the greedy are worse than those who commit sexual immorality, inasmuch as they are troubled by a lesser desire; or rather, the thing does not even come from desire, but from slackness. For here the desire is so natural that even if a man does not come near a woman, nature does its own work; but there nothing of the kind happens. (And about virgins what does he say? “I have no command of the Lord”; and again, “Come together.”) “And godly,” he says, “we should live in the present age.” And what is the hope? What is the prize of the labours? “Awaiting,” he says, “the blessed hope and appearing.” Truly nothing is more blessed, nothing more enviable than that; words cannot set it out; for the good things then surpass the mind. “Awaiting,” he says, “the blessed hope and the appearing of the glory of our great God and Saviour.” Where are those who say that the Son is less than the Father? “Of our great God,” he says, “and Saviour.” He who saved us when we were enemies, what will he not do then, when he takes us approved? “Of the great God,” he says. When he says “great” of God, he does not mean great relatively, but great absolutely; with qualifications he would not be great, since that would be relative. If he were great relatively, it would be by comparison, and he would not be great by nature; but as it is, he is incomparably great. “Who gave himself for us,” he says, “to redeem us from all lawlessness and to purify for himself a people of his own,” that is, chosen, having nothing in common with the rest. “Zealous for good works.” Do you see that what comes from us is needed too? Not simply of works, but “zealous,” that is, going to virtue itself with great eagerness and with fitting vehemence. To free those who were weighed down by evils and incurably sick belonged to his love for humankind; but what follows belongs both to us and to him. “Speak these things and exhort and rebuke with all authority.” “Speak these things and exhort.” Do you see how he commands Timothy and says, “Reprove, rebuke, exhort,” but here, “Speak these things and exhort and rebuke with all authority”? Since the character of these people was harsher, he bids him rebuke sharply and with all authority. For there are things of this kind: to despise money, to be gentle and the like, one must persuade by exhorting; but the adulterer, the man who uses prostitutes, the greedy man, one must lead to what is better by command; and the one who practises augury, who takes omens, who does other such things, not simply by command but “with all authority.” Do you see how he wishes him to give these commands with authority and much power? “Let no one [despise you. Remind them to be submissive] to rulers and authorities, to obey, to be ready for every good work, to speak evil of no one.” What then? Not even of those who do evil? Not even to revile them? “But to be ready for every good work, to speak evil of no one.” Let us hear the exhortation: “to speak evil of no one,” he says. Our mouth must be clean of reviling. For if the revilings are true, it is not for us to say them, but for the judge to examine them: “Why do you judge your brother?” he says; and if they are not true, see how great the fire is. Hear the robber saying to the other robber, “For we too are under the same condemnation”: we run the same race. If you reproach others, you will quickly fall into the same faults yourself. That is why this blessed man exhorts, saying, “Let whoever thinks he stands take heed lest he fall.” “[Not quarrelsome, gentle,] showing all meekness toward all people,” both Greeks and Jews, both the wicked and the evil. There he frightens them with the future, saying, “Let whoever thinks he stands take heed lest he fall”; but here he shames them not with the future but with the past, doing the same thing through what he adds: “For we too were once foolish”; as he does in writing to the Galatians: “When we were children, we were enslaved under the elements of the world.” So do not reproach anyone, he says; for you too were such. “For we too were once foolish, disobedient, led astray, enslaved to various desires and pleasures, passing our days in malice and envy, hateful, hating one another.” So we must be gentle toward all such people. For one who was formerly such and has been set free ought not to reproach such people, but to pray and to give thanks to him who gave both himself and them release from their former evils. Let no one boast; for all have sinned. When, then, you wish to reproach someone because you yourself are doing right, think of your former life and of the uncertainty of the future, and rein in your anger. For even if you have lived virtuously from your earliest age, you would still have many sins; and if you do not, as you think, consider that this has come about not from your own virtue but from God's grace; for if he had not called your forebears, you too would be disobedient. See how he has gone through every kind of wickedness. Did not God do countless things through the prophets, through all …, and we were led astray? “But when the kindness and the love for humankind of God our Saviour appeared”—how?—“not by works of righteousness which we had done, but according to his mercy he saved us, through the washing of regeneration and renewal of the Holy Spirit.” Ah, how deeply we were immersed in wickedness, so that we could not be cleansed but needed to be born again! For this is what regeneration is. For as with a house in a rotten state, no one puts a prop under it or patches the old building, but pulls it down to its foundations and so raises it up anew and renews it, so he too did: he did not repair us but built us anew from the ground up; for this is what “and renewal of the Holy Spirit” means: he made us new from the beginning. How? Through the Spirit. And again, showing this in another way, he adds, “which he poured out on us richly through Jesus Christ our Saviour.” So much mercy did we need. “So that, having been justified by his grace”—again by grace, not as a debt—“we might become heirs according to the hope of eternal life.” This is at once an exhortation to humility and a hope for the future. For if he saved those who were so despaired of that they had to be born from above, saved by grace, having nothing good, much more will he do this in the future. 4. For nothing was worse than human savagery before the coming of Christ. All were disposed toward one another like enemies and foes; fathers slaughtered their own children, and mothers raged against their children; nothing stood firm, neither the natural law nor the written law, but everything had been overturned: continual adulteries, murders, and things worse than murders, thefts (one of the outside writers says that the thing even seemed to be a virtue; and naturally, since they worshipped such a god), continual oracles commanding that this man and that be put to death. Shall I tell you something of that time? Androgeos, the son of Minos, came to Athens, won at wrestling, paid the penalty and was killed. So Apollo, curing evil with evil, ordered twice seven children to be led away to atone for him. What could be more cruel than this tyranny? And this was done; and a man who came to put an end to the demon's madness slaughtered those children, because the deceit was strong among them; but when they rose up and defended themselves, it was done no longer. If, then, the thing was being done justly, it ought not to have been stopped; but if unjustly—as indeed it was unjustly—it ought not to have been commanded even at the beginning … continual and one after another, in city, in village, in household. They practised pederasty; and among them one philosopher made a law that a slave might neither practise pederasty nor rub himself with oil in the gymnasium, as though the thing were virtuous and highly honoured. That is why people stood openly in brothels doing this. And if one went through all their affairs, one would find plainly that they outraged nature itself, and no one prevented it; their dramas are all full of these things: adulteries, licentiousness, corruption. Defiled all-night festivals took place, and women were invited to the spectacle. What defilement! At night, in the theatre, there was an all-night festival, and a virgin sat among raving young men and a drunken crowd. The darkness was the festival, and so were the abominable deeds they performed. That is why he says, “For we too were once foolish, disobedient, led astray, enslaved to various desires and pleasures.” So-and-so fell in love with his stepmother, they say, and such a woman with her stepson, and hanged herself. As for the love of boys, which they are accustomed to call “paidika,” it is not even possible to speak of it. But what? Do you wish to see marriages with mothers? This too is found among them; and the terrible thing is that it happened through ignorance, and their god did not prevent it, but overlooked nature being outraged, and that among famous men. And if those who ought to have clung to virtue, if for no other reason at least because of the opinion of the many, were carried so headlong into wickedness, what is it likely that the many, who live in obscurity, did? What is more varied than this pleasure? So-and-so's wife fell in love with so-and-so; with the adulterer's help she slaughtered her husband on his return. Most of you perhaps know the story. The son of the murdered man killed the adulterer and slew her too as a victim; afterwards he too went mad and was driven by the Furies; then this same madman went off and slaughtered another man and takes his wife. What is worse than these misfortunes? I tell these stories from the outside writers so as to persuade the Greeks how many evils held the world. But, if you wish, let us show it from our own writings too. “They sacrificed,” it says, “their sons and their daughters to demons.” And again, the inhabitants of Sodom perished for no other reason than that they raged after boys. And again, at the very beginning of Christ's coming, did not the king's daughter dance in the middle of the banquet among drunken men? Did she not ask for murder, the head of the prophet, as the price of her dancing? “Who shall tell the mighty deeds of the Lord?” “Hateful,” he says, “hating one another.” For when we have sown all the pleasures in the soul, it is altogether inevitable that much hatred arises. Why? Because where love is not joined with virtue, … no one wrongs anyone. See also what Paul says: “Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor effeminate men, nor men who lie with males, nor the greedy, nor revilers, nor drunkards will inherit the kingdom of God. And such were some of you.” Do you see how every kind of wickedness prevailed, and how thick the fog was, and how justice was corrupted? For if those who enjoyed prophecy, and saw so many evils happening both among their enemies and among themselves, nevertheless did not hold back but committed countless novelties, what would the others do? Again, one of the outsiders ordered naked virgins to wrestle in the sight of men. May many blessings be yours, for you cannot even bear to hear the word; but their philosophers were not ashamed of the thing itself. And another philosopher, their chief, both leads women out to war and bids them be held in common, like a procurer and a pimp. “Passing our days in malice and envy,” he says. For if those among them who practised philosophy made such laws, what are we to say of those who did not? If those with deep beards and wearing the philosopher's cloak say such things, what are we to say of the others? Woman was not made for this, man, to be set before all in common. O you who overturn everything, who have intercourse with males as with females, and lead females out to war as men! For this is the work of the devil: to confuse and overturn everything, and to shake and move the boundaries set from the beginning, which God set in nature. For to the woman God gave only the care of the house, to the man the conduct of public affairs; but you bring the head down to the feet and raise the feet up to the head. You arm women, and are you not ashamed? And why do I speak of these things? They bring on stage a woman who even killed her own children, and they are not ashamed or abashed to cast such abominable stories into people's ears. “But when the kindness,” he says, “and the love for humankind of God our Saviour appeared, not by works of righteousness which we had done, but according to his mercy he saved us through the [washing of regeneration and renewal of the Holy] Spirit, which he poured out on us richly through Jesus Christ our Saviour, so that, having been justified [by his grace, we might become heirs] according to the hope of eternal life.” What does “according to the hope” mean? That is, as we have hoped, so we shall enjoy; or that “you are already heirs.” “The saying is faithful.” Since he had spoken of things to come and not yet present, he added what makes them trustworthy. These things are true, he says, and clear from what has already happened. For he who freed us from such great lawlessness and such great evils will clearly also give us a share in what is to come, if only we remain in grace; for everything comes from the same care. 5. Let us, then, give thanks to God, and reproach the others in nothing; rather let us pray for them, let us counsel them …; for they are the sick. And those who are eager for the health of the sick bear everything and do everything, even if they accomplish nothing, so that they may not blame themselves for having been negligent. Or do you not know that often, when the doctor has despaired of a sick man, one of the relatives says to him, “Apply treatment once more and leave nothing undone, so that I may blame myself for nothing, … so that I may have nothing to accuse myself of”? Do you not see how much care relatives take of their friends? How much they do for this, both entreating doctors and constantly sitting by them? Let us at least imitate these—and yet our concern is not for things of equal worth … As it is, when a child is sick in body, one would not refuse even to undertake a long journey to cure the disease; but when the soul is in a bad state, no one takes any account of it; we are careless, and look on while our children and wives and we ourselves are caught by this grievous disease. But afterwards we come to perceive it. Consider how shameful and how very ridiculous it is to say afterwards, “We did not expect, we did not think this would happen.” It is not only shameful but also dangerous. For if in the present life it is the mark of fools not to foresee the future, much more so with regard to the life to come, when we now hear many people counselling us and telling us what we must and must not do. Let us, then, hold fast to that hope; let us take care of our salvation; let us entreat God in all things to stretch out his hand to us. How long shall we be slack? How long negligent? How long shall we despise ourselves and our fellow servants? He has poured out on us richly the grace of the Spirit. Let us, then, consider how great a grace he has shown toward us, and let us too show as great a zeal—or rather, as great is not possible, but at least a lesser one. For if even after this grace we are insensible, our punishment will be greater. “If I had not come,” he says, “and spoken to them, they would not have sin; but now they have no excuse.” But may it never be possible to say this of us; may we all be counted worthy of the good things promised to those who love him, in Christ Jesus our Lord, and so on.","f":"Chrysostom, <i>Hom. Tit.</i> 4.5 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/4-5)."},"chrysostom-hom-titum/6.1":{"o":"Καὶ περὶ τούτων βούλομαί σε διαδεθδαιοῦσθαι, ἵνα φροντίζωσι κα.λῶν ἔργων προΐστασθαι οἱ πλλιοτευκέτες τῷ Θεῷ. Ταῦτά εάν Ἐ γηων καὶ καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας γομικὰφ σεριίστασο\" εἰσὶ γὰρ ἀνωρελεῖς καὶ μάταιοι. Αἱρετικὸν ἄνθρωπον μετὰ μίαν γουθεσίαν καὶ δευτέραν παραιτοῦ \" εἰδὼς ὅτι ἐξέσεραπται ὁ τοιοῦτος, καὶ ἁμαρτάνει ὧν αὑτοχατάχριτος. Εἰκὼν περὶ τῆς τοῦ Θεοῦ φιλανθρωπίας καὶ περὶ «ἧς ἀφάτου αὐτοῦ περὶ ἡμᾶς κηδεμονίας, καὶ τίνας ὄντας ἡμᾶς τίνας εἰργάσατο, ἐπήγαγε καί φησι\" Καὶ περὶ τούτων βούιλομαί σε διαδεδαιοῦσθαι, ἵνα φρογτίζωσι κα.ιϊῶν ἔργων προΐστασθαι οἱ πεπιστευχότες τῷ Θεῷ\" τοντέστι, ταῦτα διαλέγεσθαι, καὶ ἀπὸ τούτων προτρέπειν ἐπὶ ἐλεημοσύνην. Οὐ γὰρ μόνον πρὸς ταπεινοφροσύνην ἡμῖν τὰ εἰρημένα ἁρμόσει, καὶ πρὸς τὸ μὴ ἐπαίρεσθαι καὶ ὀνειδίζειν ἑτέροις 4, ἀλλὰ καὶ πρὸς πᾶσαν τὴν ἄλλην ἀρετήν. Οὕτω γοῦν καὶ πρὸς Κορινθίους διαλεγόμενος φησί\" Γινώσκετε ὅτι ὁ Κύριος ἐκεώχευσε πλούσιος ὧν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν. φρονοῦντες ἐπὶ τῷ πρόγονον ἔχειν τὸν ᾿Αὐραὰμ, τῶν καθ᾽ ἑαυτοὺς ἠμέλουν. Διὰ τοῦτο καὶ μωρὰς αὐτὰς καλεῖ καὶ ἀνωφελεῖς \" μωρίας γὰρ ἐπὶ ἀνωφελέσι πρά- Ἔρεις δὲ, φησὶ, τὰς ποὸς τοὺς αἱρετιχοὺς, ἵνα ἡ μὴ χάμνωμεν εἰχῖ,, ὅταν μηδὲν ἧ χέρδος \" τὸ γὰρ πέληος αὑτῶν οὐδέν. “Ὅταν ἧ τις διεστραμμένος, καὶ μηδ᾽, δυ ὁτιοῦν γένηται, προῃρημένος μεταθέσθαι τὴν γνώμην, τίνος ἕνεχεν εἰχῇ χάμνεις χατὰ πετρῶν σπείρων, δέον πονεῖν τὸν χαλὸν τοῦτον πόνον εἰς τοὺς σοὺς τὰ αερὶ ἐλεημοσύνης αὐτοῖς διαλεγόμενος καὶ τῆς ἄλλης ἀρετῆς; πῶς οὖν ἑτέρωθί φησι, Μή ποτε δῷ αὑτοῖς ὁ θεὸς μετάνοιαν, ἐνταῦθα δὲ, Α41- 5, ρετικὸν ἄνθρωπον μετὰ μίαν νουθεσίαν καὶ δευτόραν παραιτοῦ, εἰδὼς ὅτι ἐξέστρακπται ὁ τοιοῦτος, καὶ ἁμαρτάγει ὧν αὐτοχατάχριτος; 'Ἔχεϊ μὲν περὶ τῆς τῶν ἐλπίδα ἐχόντων διορθώσεώς φησι, καὶ περὶ τῶν ἀντιδιατιθεμένων ἁπλῶς \" ὅταν δὲ δῆλος ἧ πᾶσι ---- 2. Σ΄ καὶ φανερὸς, τίνος ἕνεχεν πυχτεύεις εἰχῇ; τί τὸν ἀέρα δέρεις; Τί ἐστιν, Ὧν αὐτοκατάχριτος; Οὐ γὰρ ἔχει εἰπεῖν, ὅτι οὐδεὶς εἶπεν, οὐδεὶς ἐνουθέτησεν. ἴοταν οὖν -᾿ ἙἘννοήῆσας τοῦ Θεοῦ τὴν κηδεμονίαν καὶ τὴν ὑπερ. μετὰ τὴ παραίνεσιν ὁ αὐτὸς ἐπιμένῃ, “ αὐτοχα- «Ὁ». δάλλουεαν αὐτοῦ φιλανθρωπίαν, ἐπὶ τὴν ἐλεημοσύνην τάχριτᾳ! γίνεται. Ὅταν πέμψω ᾿Ἀρτεμᾶν πρὸς σὲ »» Ο αὐτοὺς προτρέπει, οὐχ ἁπλῶς οὐδὲ παρέργως \"ἀλλὰ ἢἣ Τυχίκὺν, σπούδασον ἐλθεῖν' πρός μὲ εἰς Νικό-- ῃ «εἰ; Ἵνα φροντίζωσι, φησὶ, καλῶν ἔργων προστασθαι\" τουτέστι, καὶ ἀδιχουμένοις βοηθεῖν, μὴ χρήμασι μόνον, ἀλλὰ καὶ προστασίαις, καὶ χήραις ἐπαμύνειν καὶ ὀρφανοῖς, καὶ πάντας τοὺς χαχῶς πάσχοντας ἐν ἀσφαλείᾳ χαθιστᾷν\" τοῦτο γάρ ἐστι, Καωλῶν ἔργων προΐστασθαι. Ταῦτα γάρ ἐστι, φησὶ, καιϊὰ καὶ ὡξέλιμα τοῖς ἀνθρώποις. Μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας γομιχὰς πδριίστασο \" εἰσὶ γὰρ ἀνωφελεῖς καὶ μά- Τί ποτε βούλονται αἱ γενεαλογίαι; καὶ γὰρ καὶ ἐν τῇ πρὸς Τιμόθεον ᾿ἘἘπιστολῇ τίθησι τοῦτο λέγων \" Ἁύθους καὶ γενεα.1ογίας ἀπεράντους. Τάχα χαΐ' ἐνταῦθα καὶ ἐχεῖ αἰνιττόμενος Ἰουδαίους, οἵ μέγα Τί λέγεις; ἐπιστήσας αὐτὸν τῇ Κρήτῃ, πάλιν καλεῖς πρὸς σεαυτόν; Οὐχ ἀπάγων αὐτὸν τῇς σχολῆς ἐχείνης, ἀλλὰ πλέον ῥυθμίζων. Ὅτι γὰρ οὐχ ὥστε περιάγειν αὐτὸν καὶ πανταχοῦ ἔχειν ἀχολουθοῦντα χαλεῖ πρὸς ἑαυτὸν, ἄχουσον Ἐΐ φησιν Ὅτι ἐκεῖ κἔἐστί. Ζηνᾶν τὸν νομικὸν καὶ Ἀπο.λλὼ σπουδαίως πρότεμψον, ἵνα μηδὲν αὐτοῖς «λείπῃ \" αὐτοὶ δὲ οὐδέπω τῶν ἐγχειρισθέντων ἧσαν, ἀλλὰ τῶν συνόντων αὐτῷ \" σφοδρότερος δὲ ἦν ὁ ᾿Απολλὼς, δυνατὸς ὧν ἐν «αἷς; Γραφαῖς, καὶ ἀνὴρ λόγιος. Εὲ τοίνυν νομιχὸς ἦν ἐχεῖνος, οὐχ ἔδει παρ᾽ ἑτέρων αὐτὸν, φησὶ, τρέφεσθαι. ᾿Αλλὰ νομιχὸν ἐνταῦθά φησι τὸν τῶν Ἰουδαΐχων νόμων ἔμπειρον ὡσεὶ ἔλεγεν, Ἐν πάσῃ ἀφθονίᾳ αὐτοὺς χατάστησον, ἵνα μηδὲν αὐτοῖς λείπῃ. Μαγθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καμῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι. ᾿Ασπάζονταί σε οἱ μετ᾽ ἐμοῦ πάντες \" ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει. “τοι τοὺς αὐτὸν φιλοῦντάς φησιν, ἢ τοὺς πιστοὺς ἄνδρας. Ἡ χάρις μετὰ πάντων ὑμῶν. ᾿Αμήν. Πῶς οὖν αὐτῷ χελεύει; τοὺς ἀντιλέγοντας ἔπιστοαζειν, εἰ περιιστάναι τούτους δεῖ, ὅταν ἐπὶ λύμῃ πάντα ποιῶσιν ἑαυτῶν; Φησὶ δὲ προηγουμένως ἐπὶ τῷ ἐχείνων χέρδει μηδέποτε τοῦτο ποιεῖν \" οὐδὲ γὰρ ἂν χερδάνειάν ποτε, ἅπαξ διεστραμμένοι τὴν γνώμην. Εἰ μὲν γὰρ ἑτέροις λυμαίνοιντο, διεστάναι χρὴ καὶ μάχεσθαι, καὶ μετὰ πολλῆς τῆς ἀνδρείας περιἔστασθαι\" εἰ δὲ α εἰς ἀνάγχην χατασταίης, ὁρῶν ἐτέρους διαφθειρομένους, μὴ σίγα, ἀλλ᾽ ἐπιστόμιζε, τῶν μελλόντων ἀπόλλυσθαι χηδόμενος. \"Ὅλως δὲ οὐχ ἔστι τὸν σπουδὴν ἔχοντα καὶ βίον ὀρθὸν, μάχης ἀνέχεσθαι, Πλὴν, ὡς εἴπον, οὕτω ποίει \" ἀπὸ γὰρ ἀργίας καὶ τῆς περιττῆς φιλοσορίας τὸ πρᾶγμα γίνεται, τὸ περὶ τὰ ῥήματα ἡσχολῆσθαι μόνον. Καὶ γὰρ περιττὰ φθέγγεσθαι πολλὴ ζημία, δέον ἣ διδάσχειν, ἣ εὔχεσθαι, ἣ εὐχαριστεῖν. Οὐδὲ γὰρ γρημάτων μὲν φείδεσθαι ὀφείλομεν, ῥημάτων δὲ οὔ \" ἀλλὰ μάλιστα τούτων ΔΈΧΟΥΟΝ καὶ μὴ ἀπλῶς πᾶσιν ἑαυτοὺς ἐχδιαι. Τί ἔστιν, Ἵνα φρογτίζωσι καλῶν ἔργων προἵστασθαι; “ἵνα μὴ περιμένωσι τοὺς δεομένους ἐλθεῖν πρὸς αὐτοὺς, ἀλλὰ καὶ αὐτοὶ περιεργάξζωνται τοὺς δεομένους τῆς αὐτῶν βοηθείας \" ὁ γὰρ φροντίζων, οὕτω φροντίξει\" οὕτω γὰρ μάλιστα καὶ μετὰ πολλῆς τῆς σπουδῆς τοῦτο ἐργάσεται. Καὶ γὰρ ἐν οἷς εὖ ποιεῖ, οὐ τοῖς πάσχουσι τοσοῦτον, ὅσον τοῖς εὖ ποιοῦσι πρόσοδον καὶ χέρδος φέρει τὸ γινόμενον \" παῤῥησίαν γὰρ δίδωσιν αὐτοῖς πρὸς τὸν Θεόν. Ἐχεῖ δὲ τῆς μάχης τέλος οὐδέν. [ὃν ἀδιόρθωτον οὖν λέγει αἱρετικόν. Ὥσπερ γὰρ τὸ τοὺς ἐλπίδας ἔχοντας μεταδολῇς παρορᾷν, νωθείας - οὕτω τὸ τοὺς ἀνίατα νοσοῦντας θεραπεύειν, ἀνοίας καὶ τῆς ἐσχάτης πα- Μανθαγνέτωσαν δὲ, φησὶ, καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι. Ὁρᾷς ὅτι αὐτῶν φροντίζει μᾶλλον, ἣ τῶν λαμδανόντων; ᾽Ενῆν γὰρ ἴσως πολλαχόθεν τούτους προπέμψαι. ἀλλὰ τῶν ἡμετέρων, φησὶ, φροντίζω. Τί γὰρ ὄφελος, εἰπέ μοι; Εἰ γὰρ θησαυροὺς ἀνορύττοντες ἔτρεφον τοὺς διδασκάλους ἕτεροι, πούτοις οὐδὲν οὐδέπω κέρδος ἦν \" ἄκαρποι γὰρ ἔμενον. Τί οὖν, εἰπέ μοι; οὐκ ἠδύνατο ὁ Χριστὸς ὁ ἀπὸ πέντε ἄρτων πεντακισχιλίους, καὶ ἀπὸ ἑπτὰ τετραχισχιλίους θρέψας, θρέψαι ἑαυτὸν καὶ τοὺς συνόντας αὐτῷ; τίνος οὖν ἕνεχεν ὑπὸ γυναιχῶν ἐτρέφετο ( Ἠκολούθουν γὰρ αὐτῷ, φησὶ, γυναῖκες, αἵτινες διηχόνουν αὐτῷ); Διδάσχων ἡμᾶς ἄνωθεν ὅτι τῶν εὖ ποιούντων φροντίζει. Οὐχ ἠδύνατο ὁ Παῦλος ὁ καὶ ε ἑτέροις ἐπαρχῶν διὰ τῶν ἑαυτοῦ χειρῶν, μηδαμόθεν λαμθδάνειν; ᾿Αλλ᾽ ὁρᾷς αὐτὸν καὶ λαμόάνοντα καὶ αἰτοῦντα\" καὶ ἄχουτον͵ διὰ τί Ζητῶ γὰρ, φησὶν, οὗ τὸ δόμα, ἀ.1.:λὰ τὸν καρκὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. Καὶ παρὰ τὴν ἀρχὴν δὲ, ὅτε τὰ αὑτῶν ἅπαντα πιπράσχοντες ἐτίθεσαν παρὰ τοὺς πόδας τῶν ἀποστόλων, ὁρᾷ: τοὺς ἀποστόλους αὐτῶν φροντίζοντας μᾶλλον, ἣ τῶν λαμδανόντων; Εἰ γὰρ ὁπωαδήποτε μόνον τῶν πενήτων ἐφρόντιζον, οὐδένα ἂν λόγον ὑπὲρ τῆς Σαπφείρας καὶ τοῦ ᾿Ανανία ἐποιήσαντο, ἡνίχα ἐνοσφίσαντο τὰ χρῆματα, οὐχ ἂν διςτάξατο Παῦλος λέγων \" Μὴ ἐχ λύπης, ἣ ἐξ ἀν γκης. Τί λέγεις, Παῦλε; ἐμποδίζεις τοῖς πένησιν: Οὔ, φησίν’ οὐ γὰρ τὸ ἐκείνων ὁρῶ, ἀλλὰ τὸ τῶν διδόντων. Ὅρα δὲ καὶ τὸν προφήτην, ἡνίκα τῷ Να- Θουχοδονόσορ συνεθδούλευε τὴν ἀρίστην ἐχείνην γνώμην, οὐχὶ τῶν πενήτων μόνον φρηντίξοντα \" οὗ γὰρ εἶπε, Δὸς τοῖς πένησιν ἁπλῶς. ἀλλὰ τί; Τὰς ἅμαρτίας σου ἐν ἐλεημοσύναις Δύτρωσαι, καὶ τὰς ἀδικίας σοῦ ἐν οἰκτιρμοῖς πενήτων. Ἀένωσον τὰ χρήματα, φησὶν, οὐχ ἵνα ἕτεροι τραφῶσι μόνον, ἀλλ᾽ ἵνα ἀπαλλαγῇς αὑτὸς τῆς τιμωρίας. Καὶ πάλιν ὁ Χρισιός\" Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκοιούθει μοι. ϑρᾶς ὅτι κἀχεῖ διὰ τὴν ἀκολούθησιν τοῦτο ἐπετάγη; Ἐπειδὴ γὰρ ἐμπόδιόν ἔστι τὰ χρήματα, διὰ τοῦτο διδόνα: σιν ἐπέταξε, παιδεύων τὴν ψυχὴν ἐλεήμονα εἶναι καὶ οἰχτέρμονα, παιδεύων χρημάτων χαταφρονεῖν, παιδεύων πλεονεξίας ἀφίστασθαι. Ὁ γὰρ παιδευόμενος τῷ μὴ ἔχοντι δοῦναι, παιδευθήσεται τῷ χρόνῳ καὶ μὴ λαμβάνειν ἀπὸ τῶν ἐχόντων. Τοῦτο ὁμοίους ποιεΐ τῷ Θεῷ. Καίτοι γε ἡ παρθενία γαλεπώτερον αὐτῆς πόνον ἔχει, καὶ ἡ νηστεία καὶ τὸ χαμευνεῖν \" ἀλλ᾽ οὐδὲν οὕτως ἰσχυρὸν καὶ δυνατὸν πρὸς τὸ σδέσαι τῶν ἁμαρτημάτων ἡμῶν τὴν πυρὰν, ὡς ἡ ἐλεημοσύνη \" πάντων αὕτη μείζων ἐστὶ, παρ᾽ αὑτὸν ἴστησι τὸν βασιλέα τοὺς αὐτῆς ἐραστάς\" καὶ μάλα εἰχότως. Παρθενία μὲν γὰρ καὶ νηστεία καὶ χαμευνία περὶ τὸν ποιοῦντα ἴσταται μόνον, ἕτερον δὲ ἔσωσεν οὗὐδένα - ἡ δὲ ἐλεημοσύνη εἰς πάντας ἐχτείνεται, καὶ τὰ μέλη περιπλέκεται τοῦ Χριστοῦ “ πολὺ δὲ τῶν εἰς τὸν ἕνα περιισταμένων τὰ πρὸς πολλοὺς ἐχτεινόμενα κατορθώματα μείζονα.","t":"“And I want you to insist on these things, so that those who have believed God may be careful to engage in good works. These things are good and profitable for people. But avoid foolish questionings and genealogies and quarrels and fights about the law; for they are unprofitable and vain. Avoid a factious man after one and a second admonition, knowing that such a man is perverted and sins, being self-condemned.” Having spoken of God's love for humankind and of his ineffable care for us, and of what we were and what he has made us, he added, “And I want you to insist on these things, so that those who have believed God may be careful to engage in good works”: that is, speak of these things, and from them urge people to almsgiving. For what has been said will serve not only for humility, for not being puffed up and not reproaching others, but for every other virtue as well. So too in speaking to the Corinthians he says, “You know that the Lord became poor, though he was rich, so that we by his poverty might become rich.” Having considered God's care and his surpassing love for humankind, he urges them to almsgiving, and not simply or in passing: “so that they may be careful,” he says, “to engage in good works,” that is, to help those who are wronged, not only with money but also with patronage, to defend widows and orphans, and to bring all who suffer into safety; for this is what “to engage in good works” means. “For these things,” he says, “are good and profitable for people. But avoid foolish questionings and genealogies and quarrels and fights about the law; for they are unprofitable and vain.” What do the genealogies mean? For in the letter to Timothy too he puts this, saying, “myths and endless genealogies.” Perhaps both here and there he is hinting at the Jews, who, priding themselves on having Abraham as their forefather, neglected their own conduct. That is why he calls these things foolish and unprofitable; for “foolishness” is said of things that are unprofitable. By “quarrels” he means those with heretics, so that we may not labour in vain when there is no gain; for they come to nothing. When someone is perverted and has resolved not to change his opinion whatever happens, why do you labour in vain, sowing on rocks, when you ought to spend this good labour on your own people, speaking to them about almsgiving and the other virtues? How, then, does he say elsewhere, “If perhaps God may grant them repentance,” but here, “Avoid a factious man after one and a second admonition, knowing that such a man is perverted and sins, being self-condemned”? There he speaks of the correction of those who give some hope, and of those who simply oppose; but when the man is plain and manifest to all, why do you box in vain? Why do you beat the air? What does “being self-condemned” mean? He cannot say that no one told him, no one admonished him. So when he persists after the admonition, he becomes self-condemned. “When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis.” What are you saying? Having set him over Crete, do you call him to yourself again? Not to take him away from that charge, but to shape him further for it. For that he does not call him in order to take him about and have him follow him everywhere, hear what he says: “For I have decided to winter there. Speed Zenas the lawyer and Apollos on their way diligently, so that nothing may be lacking to them.” These were not yet among those entrusted with churches, but among his companions; and Apollos was the more vehement, being mighty in the Scriptures and an eloquent man. “But if Zenas was a lawyer,” someone says, “he ought not to have been supported by others.” But here he calls “lawyer” one who was skilled in the Jewish laws; as if he said, “Set them up in full abundance, so that nothing may be lacking to them.” “And let our people also learn to engage in good works for necessary needs, so that they may not be unfruitful. All who are with me greet you. Greet those who love us in the faith.” He means either those who love him, or the men who are faithful. “Grace be with you all. Amen.” How, then, does he order him to silence the opponents, if he must avoid them when they do everything to their own ruin? He says that he must never do this chiefly for their gain; for they would never gain anything, once perverted in mind. But if they ruin others, one must stand against them and fight and resist with great courage. If you are put under necessity, seeing others being corrupted, do not be silent, but stop their mouths, out of care for those who are about to perish. In general, it is not possible for one who has zeal and an upright life to put up with fighting. Nevertheless, as I said, act in this way; for the thing comes from idleness and superfluous philosophizing, from being occupied only with words. For uttering superfluous words is a great loss, when one ought either to teach or to pray or to give thanks. We ought not to be sparing of our money and not of our words; we ought to be sparing of words above all, and not give ourselves away indiscriminately to everyone. What does “so that they may be careful to engage in good works” mean? That they should not wait for the needy to come to them, but should themselves seek out those who need their help; for one who is careful will be careful in this way, and so will do it above all and with great zeal. For in doing good, it is not so much those who receive the kindness as those who do good who gain income and profit from what is done; for it gives them boldness before God. But of fighting there is no end. So he calls the incorrigible man a heretic. For as overlooking those who have hope of change is sloth, so treating those who are incurably sick is folly and the height of madness. “And let our people also learn,” he says, “to engage in good works for necessary needs, so that they may not be unfruitful.” Do you see that he cares for them more than for those who receive? For it was perhaps possible for these men to be sent on their way from many quarters. But I care for our own people, he says. For what benefit would it be to them, tell me? If others dug up treasures and supported the teachers, our people would have no gain from it; they would remain unfruitful. What then, tell me? Could not Christ, who fed five thousand from five loaves and four thousand from seven, feed himself and those with him? Why, then, was he fed by women (“For women followed him,” it says, “who ministered to him”)? To teach us from the first that he cares for those who do good. Could not Paul, who supported others too with his own hands, have taken nothing from anyone? But you see him both receiving and asking; and hear why: “For I seek not the gift,” he says, “but the fruit that increases to your account.” And at the beginning too, when people sold all their goods and laid them at the apostles' feet, do you see the apostles caring for them more than for those who received? For if they had cared only that the poor be supplied in any way whatever, they would have taken no account of Sapphira and Ananias when they kept back the money, and Paul would not have given the order, “Not out of grief or under compulsion.” What are you saying, Paul? Are you hindering the poor? No, he says; I am looking not to their interest only, but to that of the givers. And see the prophet too, when he gave Nebuchadnezzar that excellent counsel, not caring only for the poor; for he did not simply say, “Give to the poor,” but what? “Redeem your sins by almsgiving, and your iniquities by compassion for the poor.” Empty out your money, he says, not only so that others may be fed, but so that you yourself may be freed from punishment. And again Christ: “Sell your possessions and give to the poor, and come, follow me.” Do you see that there too this was commanded for the sake of following him? Because money is a hindrance, he commanded that it be given away, training the soul to be merciful and compassionate, training it to despise money, training it to keep away from greed. For one who is trained to give to those who do not have will in time be trained also not to take from those who have. This is what makes people like God. And yet virginity involves harder labour than almsgiving, and so do fasting and sleeping on the ground; but nothing is so strong and powerful to quench the fire of our sins as almsgiving. It is greater than all; it sets its lovers beside the King himself, and very reasonably. For virginity and fasting and sleeping on the ground concern only the one who practises them and save no one else; but almsgiving extends to everyone and embraces the members of Christ; and good deeds that extend to many are much greater than those confined to one.","f":"Chrysostom, <i>Hom. Tit.</i> 6.1 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/6-1)."},"chrysostom-hom-titum/6.3":{"o":"Αὕτη γὰρ μήτηρ ἀγάπης ἐστὶν, ἀγάπης τῆς τὸν Χριστιανισμὸν χαραχτηριζούσης, τῆς τῶν σημείων ἁπάντων μείζονος, δι᾽ ἧς οἱ μαθητάὶ φαίνονται τοῦ Χριστοῦ \" αὔτη φάρμακόν ἐστι τῶν ἡμετέρων ἁμαρτημάτων, σμῆγμα τοῦ ῥύπου τῆς ἡμετέρας ψυχῆς. κλῖμαξ εἰς τὸν οὐρανὸν ἐστηριγμένη \" αὕτη τοῦ Χριστοῦ τὸ σῶμα συνδεῖ. Βούλεσθε μαθεῖν ὅσαν ἀγαθὸν αὕτη ἐστίν; Ἑπὶ τῶν ἀποστόλων πάντες τὰ ἑαυτῶν πωλοῦντες ἔφερον πρὸς αὐτοὺς, ἃ καὶ διεδίδοτο \" Διεδίδοσαν γὰρ, φησὶν, ἐχάστῳ, καθότι ἄν ξις χρείαν εἶχεν. Εἰπὰ γάρ μοι, καὶ χωρὶς τῶν μελλόντῶν (μήπω γὰρ περὶ τῆς βασιλείας νῦν κινήσωμεν Ρ, ἀλλ᾽ ἐν τῷ παρόντι ἴδωμεν) τίνες χερδαίνουσιν, οἱ λαμδάνοντες. ἣ οἱ δόντες; ᾿Εχεῖνοι μὲν γὰρ ἐγόγγυζον, καὶ διεπληκτίζοντο πρὸς ἀλλήλους \" οὗτος δὲ εἷγον ψυχὴν μίαν\" Ἧν γὰρ, φησὶν, ἀπάντων' ἡ καρδία καὶ ἡ ψυχὴ μία, καὶ χάρις ἣν ἐπὶ πάντας αὐτοὺς, καὶ μετὰ πολλῆς ὠφελείας διῆγον. Ὁρᾷς ὅτι καὶ ἐντεῦθεν ἐκεῖνοι ἐχέρδαινον; Εἰπὲ δή μοι, τένων ἂν ἠθέλησας εἶναι, τῶν τὰ αὐτῶν ῥιπτούντων καὶ οὐδὲν ἐχόντων, ἣ τῶν καὶ τὰ ἑτέρων λαμδανόντων; “Ὅρα τὸν χαρπὸν τῆς ἐλεημοσύνης \" τὰ διαφράγματα καὶ τὰ κωλύματα ἀνῃρέθη. καὶ εὐθέως συνήφθησαν αὑτῶν αἱ ψυκαί\" Πάντων ἦν ἡ καρδία καὶ ἡ ψυχὴ μία. \"Ὥστε καὶ χωρὶς τῆς ἐλεημοσύνης τὸ τὰ χρήματα χενοῦν πολὺ ἔχει τὸ κέρδος. Ταῦτα δέ μοι εἴρηται, ἵνα οἱ κλῆρον παρὰ προγόνων μὴ διαδεξάμενοι, μὴ ἀλγῶσι μηδὲ κατηφιῶσιν, ὡς ἔλαττον τῶν πλουτούντων ἔχοντες \" μείζονα γὰρ ἔχουσιν, ἂν ἐθέλωσι. Καὶ γὰρ καὶ πρὸς ἐλεημοσύνην μετὰ πλείονος ἤξουσι «ἧς εὐχολίας, καθάπερ ἢ χήρα, καὶ τῆς πρὸς τὸν πλησίον ἔχθρας οὐδεμίαν ἕξουσιν ἀφορμὴν, καὶ πάντων ἔσονται ἐλευθερώτεροι \" οὐδεὶς ἀπειλῆσαι δυνήσεται τῷ τοιούτῳ δήμευσιν, ἀλλ᾽ ἔστιν ἀνώτερος τοῦ παθεῖν χαχῶς. Καὶ χαθάπερ τοὺς γυμνοὺς φεύγοντας οὐδεὶς ἂν ταχέως χατάσχοι, τῶν δὲ πολλὰ περιδε- (ο:τ)\" οὕτω καὶ ὁ πλούσιος, καὶ ὁ πένης ἐστίν. Ὁ μὲν γὰρ, χἂν ἁλῷ, εὐκόλως διαδρᾶναι δυνήσεται \" ὁ δὲ, χἂν μὴ κχατασχεθῇ, τοῖς ἑαυτοῦ σχοινίοις φυχὴν' καὶ οὐ ταῦτα μόνα, ἀλλὰ καὶ ἄλλα πολλὰ, ἅπερ ἀπὸ τοῦ πλούτου ἐπισυρόμεθα. Καὶ γὰρ μετριάξειν δυσχολώτερον τὸν πλούσιον ἢ τὸν πένητα, καὶ ἐν εὐτελείᾳ ζῇν, καὶ θυμοῦ ἀπηλλάχθαι δυσχολώτερον τοῦτον ἣ ἐχεῖνον. Οὐχοῦν πλείονα, φησὶν, ἕξει μισθόν; Οὐδαμῶς. Διὰ τί, εἴ γε τὰ δύσχολα χατορθοῖ; “Ὅτι αὐτὸς ἑαυτῷ τὰς δυσχολίας ἐπενόησεν \" οὐ γὰρ ἐπιτέταχται πλουτεῖν, ἀλλὰ καὶ τοὐναντίον \" ἐχυτῷ δὲ μυρία σκάνδαλα καὶ χωλύματα κατασχενάζει. “Ἄλλοι δὲ οὐ μόνον τὰ χρήματα ἀποτίθενται, ἀλλὰ καὶ τοῦ σώματος τὸ πλέον κατατήχουσιν, ὡς στενὴν ὁδεύοντες ὁδόν\" σὺ δὲ οὐ τοῦτο μόνον, ἀλλὰ καὶ αὔξεις τὴν χάμινον τῶν παθῶν, καὶ ἕτερα περι- Οὐχοῦν εἰς τὴν εὐρύχωρον ἄπιθι \" ἐχείνη γάρ ἐστιν ἡ τοὺς τοιούτους δεχομένη “ ἡ δὲ στενὴ τοὺς θλιδομένους, τοὺς ἐστενωμένους, τοὺς οὐδὲν βαστάζοντας, ἀλλ᾽ ἢ ταῦτα τὰ φορτία, ἃ δι' αὐτῆς χομίζεσθαι δυνατὸν, ἐλεημοσύνην, φιλανθρωπίαν, χρηστότητα, ἐπιείκειαν. Ἂν ταῦτα βαστάξῃς, εὐκόλως δυνήσῃ εἰσελθεῖν\" ἂν δὲ ἀπόνοιαν καὶ φλεγμονὴν ψυχῆς, καὶ πὸ τῶν ἀχανθῶν φορτίον, τὸν πλοῦτον, πολλῆς σοι δεῖ τῆς εὐρυχωρίας. Οὐδὲ γὰρ εἰς τὸν ὄχλον ἐμδῆναί σοι δυνατὸν, ὥστε μὴ ἑτέρους πλήττειν ἄνωθεν ἐπιφερόμενον, ἀλλ᾽ ἔδει πολλῆς διαστάσεως ἐνταῦθα. Ὁ μέντοι ἀποφέρων χρυσίον καὶ ἀργύριον, τὰ τῆς ἀρετῆς λέγω κατορθώματα, οὐ μόνον φεύγοντας οὐχ ἔχει τοὺς πλησίον, ἀλλὰ καὶ πλησίον γινομένους καὶ συνδυάζοντας Ρ. Πλὴν εἰ ὁ πλοῦτος αὐτὸς ἄχανθά ἐστι, τί ἡ πλεονεξία; τίνος ἕνεχεν ταύτην ἀπάγεις ἐχεῖ: ἵνα μείζονα τὴν φλόγα ἐργάσῃ, φορτία ὑποτιθεὶς τῷ πυρί; οὗ γὰρ ἀρκεῖ τὸ τῆς γεέννης πῦρ; οἱ τρεῖς παῖδες πῶς περιεγένοντο τῆς χαμίνου \" ἐχείνὴν νόμισον 5 γέενναν εἶναι \" μετὰ θλίψεως ἐνέπεσον εἰς αὑτὴν δεδεμένοι καὶ συμπεπεδημένοι \" ἀλλὰ πολ. λὴν εὗρον ἔνδον τὴν εὐρυχωρίαν \" ἀλλ᾽ οὐχ οἱ ἔξωθεν","t":"For almsgiving is the mother of love—of the love that marks out Christianity, that is greater than all signs, by which the disciples of Christ are made known. It is the remedy of our sins, the soap that washes the dirt from our soul, a ladder set up to heaven; it binds together the body of Christ. Do you wish to learn how great a good it is? In the time of the apostles all sold their goods and brought the proceeds to them, and it was distributed: “For they distributed to each,” it says, “as anyone had need.” Tell me, even apart from the things to come (let us not yet raise the question of the kingdom, but look at the present), who gained, those who received or those who gave? The former grumbled and quarrelled with one another; but the latter had one soul: “For the heart and soul of all,” it says, “were one, and great grace was upon them all,” and they lived with great benefit. Do you see that the givers gained even in this life? Tell me, which would you have wished to be: one of those who threw away their own goods and had nothing, or one of those who received the goods of others? See the fruit of almsgiving: the partitions and obstacles were removed, and at once their souls were joined: “the heart and soul of all were one.” So even apart from the almsgiving, emptying out one's money brings great gain. I have said this so that those who have not inherited an estate from their forebears may not grieve or be downcast, as though they had less than the rich; for they have more, if they will. For they will come to almsgiving with greater ease, as the widow did; they will have no occasion for enmity toward their neighbour; and they will be freer than all. No one will be able to threaten such a man with confiscation; he is above suffering harm. And as no one would quickly catch those who flee naked, while those who are wrapped in many clothes are easily caught, so it is with the rich man and the poor man. The one, even if he is caught, can easily escape; but the other, even if he is not held, is held fast by his own ropes. And not only these things, but many others too, we drag along with us from our wealth. For it is harder for the rich man than for the poor to be moderate and to live frugally, and harder for him than for the other to be free from anger. “Then,” someone says, “will he have a greater reward?” By no means. “Why, if he achieves what is difficult?” Because he contrived the difficulties for himself; for he has not been commanded to be rich, but the opposite; and he prepares countless stumbling blocks and hindrances for himself. Others not only put away their money but also waste away most of their body, as those who travel the narrow road; but you not only do not do this, you even feed the furnace of the passions and load yourself with other burdens … Then go off to the broad road; for that is the one that receives such people. The narrow road receives those who are afflicted, who are hemmed in, who carry nothing but the burdens that can be carried through it: almsgiving, love for humankind, kindness, gentleness. If you carry these, you will be able to enter easily; but if you carry madness and an inflamed soul, and that load of thorns, wealth, you need a great deal of room. For you cannot even enter a crowd without striking others as you are carried along on high; here you would need much space. But one who carries away gold and silver—I mean the achievements of virtue—not only does not have his neighbours fleeing from him, but has them drawing near and joining him. But if wealth itself is a thorn, what is greed? Why do you take it there with you? To make the flame greater, putting fuel on the fire? Is not the fire of hell enough? How did the three children overcome the furnace? Consider that furnace to be hell: they fell into it in affliction, bound and fettered; but they found great room inside; but not those outside …","f":"Chrysostom, <i>Hom. Tit.</i> 6.3 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/6-3)."},"chrysostom-hom-titum/6.4":{"o":"Τοιοῦτόντι ἔσται καὶ νῦν, ἐὰν βουλώμεθα γενναίως καὶ ἀνδρείω; ἴστασθαι πρὸς τοὺς ἐπαγομένους πειρασμούς \" ἂν εἰς τὸν θεὸν ἔχωμεν τὰς ἐλπίδας, ἐσόμεθα μὲν ἡμεῖς ἐν ἀσφαλείᾳ καὶ εὐρυχωρίᾳ, οἱ δὲ ἐμδάλλοντες ἡμᾶς ἀπολοῦνται. Ὁ γὰρ ὀρύσσων βόθρον, φησὶν, ἐμπεσεῖται εἰς αὐτόν. Κἂν τὰς χεῖρα; δήσωσι, κἂν τοὺς πόδας, ἡ θλῖψις λῦσαι δυνήσεται. Ὅρα γὰρ τὸ θαυμαστόν οὖς ἔδησαν ἄ\".θρωποι, τούτους ἕλυσε τὸ πῦρ. Καθάπερ γὰρ εἴ τις παραδοίη τινὰς τοῖς οἰχέταις τῶν φίλων, οὗτοι δὲ τὴν φιλίαν αἰδούμενοι τοῦ δεσπότου, οὐ μόνον αὑτοῖς οὐ λυμαίνονται, ἀλλὰ καὶ πολλῇς μεταδιδόασι τιμῆς \" οὕτω καὶ τὸ πῦρ, ἐπειδὴ ἐπέγνω ὅτι φίλοι τοῦ Δεσπότου αὐτοῦ εἰσιν οἱ παῖδες ἐχεῖνοι, καὶ διέῤῥηξεν αὐτῶν τὰ δεσμὰ, καὶ ἔλυσεν αὐτοὺς καὶ ἀφῇχε, καὶ ἔδαφος αὑτοῖς ἐγίνετο, καὶ χατεπατεῖτο ὑπ᾽ αὐτῶν, εἰκότως ᾿ ὑπὲρ γὰρ τῆς δόξης ἐνεδέδληντο τοῦ Θεοῦ. Ὅσοι ἐν θλίψεσίν ἐσμεν, ταῦτα κατέχωμεν τὰ ὑποδείγματα. ᾿Αλλ᾽ ἰδοὺ, φησὶν, ἐχεῖνοι ἀπηλλάγησαν τῆς θλίψεως, ἡμεῖς δὲ οὔ. Καὶ εἰχότως, ἐπειδὴ οὐχ οὕτως ἐνέδησαν εἰς τὴν χάμινον ἐχεῖνοι, ὡς ἄχουε γὰρ αὑτῶν λεγόντων \" “Ἔστι Θεὸς ἐν οὐραγοῖς, ὃς ῥύσεται ἡμᾶς \" καὶ ἐὰν μὴ, γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ \"λατρεύομεν, καὶ τῇ εἰκόνι τῇ χρυσῇ, ἧ ἔστησας, οὐ προσκυγοῦμεν. Ἡμεῖς δὲ ὡς πραγματευόμενοι τοῦ Θεοῦ τὰς παιδείας, καὶ χρόνον ὁρίζομεν λέγοντες\" Ἐὰν μέχρι τοσοῦδε μὴ ἐλεήσῃ. Διὰ τοῦτο οὐχ ἀπαλλαττόμεθα. Ἐπεὶ καὶ ὁ ᾿Αδραὰμ οὐχ ὡς σῶον ληψόμενος τὸν υἱόν, οὕτως ἀπήρχετο, ἀλλ᾽ ὡς σφαγιάσων \" καὶ παρὰ προσδοχίαν σῶον ἔλαδε. Καὶ σὺ ὅταν ἐμπέσῃς εἰς θλῖψιν, μὴ ταχύνῃς, μὴ σπεύσῃς ἀπαλλαγῆναι, παρασχεύασον τὴν διάνοιάν σου πρὸς πᾶσαν ὑπομονὴν, καὶ ἀπαλλαγήσῃ ταχέως τῆς θλίψεως “ διὰ γὰρ «οὔτο καὶ ἐπάγει αὐτὴν ὁ Θεὸς, ἵνα παιδεύσῃ. Ὅταν οὖν ἐχ προοιμίων παιδευθῶμεν φέρειν, καὶ μὴ ἀλύωμεν, ἀνίησι λοιπὸν ἃ, ὡς τοῦ παντὸς χκατωρθωμένου. Βούλομαέ τι διήγημα πρὸς ὑμᾶς εἰπεῖν χρήσιμον, καὶ πολλὴν ἔχον τὴν ὠφέλειαν. Τί δὲ τοῦτό ἐστι : Διωγμοῦ ποτε χατειληφότος, καὶ πολέμου σφοδροῦ χατὰ τῆς Ἐχχλησίας ἀναῤῥιπισθέντος, δύο τινὲς συνελήφθησαν ἄνδρες \" καὶ ὁ μὲν ἕτοιμος ἦν πᾶν ὁτιοῦν παθεῖν, ὁ δὲ πρὸς μὲν τὸ ἀποτμηθῆναι τὴν χεφαλὴν καὶ αὐτὸς ἕτοιμος καὶ γενναῖος, πρὸς δὲ τὰς ἄλλας βασάνους δεδοιχὼς καὶ τρέμων. Ὅρα τοίνυν τὴν οἰχονομίαν\" Ἐπειδὴ ἐχάθισεν ὁ διχαστὴς, τὸν μὲν ἕτοιμον ὄντα πᾶν ὁτιοῦν παθεῖν, ἐχέλευσεν ἀποτμηθῆναι τὴν χεφαλήν\" ἐχεῖνον δὲ ἀναρτήσας χκατέξαινε, καὶ οὐχ ἅπαξ οὐδὲ δεύτερον, ἀλλὰ πάσας περιάγων τὰς πόλεις. Τί δήποτε τοῦτο συνεχωρήθη; Ἵνα τὸ ἡμελημένον αὐτοῦ τῆς διανοίας ἀναχτήσηται διὰ τῶν βασάνων, ἵνα τὴν δειλίαν πᾶσαν ἐχθάλῃ, ἵνα μηκέτι πρᾶγμα. Καὶ Ἰωσὴφ δὲ ὅτε μάλιστα ἠπείγετο ἐξελθεῖν, τότε μάλιστα ἐναπέμεινεν \" ἄχουε γὰρ αὐτοῦ λέγοντος, Κλοπῇ ἐκλάπην ἐκ γῆς ᾿Ἑδραίων \" καὶ, Μνήσθητί μου, φησὶ, πρὸς τὸν βασι1έα. Διὰ τοῦτο ἐναπέμεινεν, ἵνα μάθῃ ὅτι οὐ χρὴ θαῤῥεῖν, οὐδὲ ἐπελπίζειν ἀνδράσιν, ἀλλὰ τὸ πᾶν ἐπὶ τὸν Θεὸν ῥίπτειν. Ταῦτα οὖν εἰδότες, χάριν ὁμολογῶμεν τῷ Θεῷ, καὶ πάντα πράττωμεν τὰ πρὸς τὸ συμφέρον \" ἵνα τῶν μελλόντων ἀγαθῶν ἐπιτύχωμεν, ἐν Χριστῷ Ἰητοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"Something like this will happen now too, if we are willing to stand nobly and bravely against the trials brought upon us. If we place our hopes in God, we shall be in safety and in a wide place, and those who throw us in will perish. “For whoever digs a pit,” it says, “will fall into it.” Even if they bind our hands, even if they bind our feet, affliction will be able to loose them. See the marvel: those whom men had bound, the fire set loose. For just as, if someone handed people over to his friends' servants, and these, out of respect for their master's friendship, not only did them no harm but even showed them great honour, so too the fire, when it recognized that those children were friends of its Master, burst their bonds and set them loose and let them go, and became a floor for them, and was trodden under their feet—and rightly so, for they had been thrown in for the glory of God. All of us who are in afflictions, let us hold fast to these examples. “But see,” someone says, “they were freed from their affliction, but we are not.” Naturally, since they did not go into the furnace as we do …; for hear them saying, “There is a God in heaven who will rescue us; and if not, let it be known to you, O king, that we do not serve your gods, nor worship the golden image that you have set up.” But we, as though we were bargaining over God's training, even fix a time, saying, “If he does not have mercy by such and such a time …” That is why we are not freed. For Abraham too went off not as one who would receive his son back safe, but as one who was going to sacrifice him; and against all expectation he received him safe. And you, when you fall into affliction, do not be in a hurry, do not hasten to be freed; prepare your mind for complete endurance, and you will quickly be freed from your affliction; for this is why God brings it upon us, to train us. When, then, we are trained from the outset to bear it and do not fret, he then lets it go, since the whole purpose has been accomplished. I want to tell you a story that is useful and of great benefit. What is it? Once, when a persecution had broken out and a fierce war had been stirred up against the church, two men were arrested. One was ready to suffer anything whatever; the other was ready and brave enough to have his head cut off, but feared and trembled at the other tortures. See, then, God's dispensation. When the judge took his seat, he ordered the one who was ready to suffer anything to be beheaded; but the other he hung up and tore with hooks, and not once or twice, but taking him round all the cities. Why was this permitted? So that he might regain through the tortures the part of his mind that had been neglected, so that he might cast out all cowardice, so that no longer … And Joseph, when he was most eager to get out, was then kept in longest; for hear him saying, “I was stolen away from the land of the Hebrews”; and, “Remember me to the king.” That is why he was kept there: so that he might learn that one must not trust or hope in men, but cast everything upon God. Knowing these things, then, let us confess our thanks to God and do everything that is for our good, so that we may obtain the good things to come, in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, now and always and to the ages of ages. Amen.","f":"Chrysostom, <i>Hom. Tit.</i> 6.4 (PG 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-titum/6-4)."}}