Homilies on Ephesians
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Chapter 20
20.1PG 62:133
ΑἹ γυναῖκες, τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ, ὅτι ὁ ἀνήρ ἐστι κεφαλὴ τῆς γυναικὸς, ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς Ἐχχλησίας, καὶ αὐτός ἐστι σωτὴρ τοῦ σώματος. ὥσπερ ἡ Ἐχκχιησία ὑποτάσσεται τῷ Κυρίῳ, οὕτω καὶ αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν α΄. Σοφός τις ἀνὴρ ἐν τάξει μαχαρισμῶν πολλὰ θεὶς, ἕν καὶ τοῦτο τέθειχεν ἐν τάξει μαχαρισμοῦ" Καὶ γυνὴ, φησὶν, ἀνδρὶ συμπεριφερομένη. Καὶ πάλιν ἀλλαχοῦ μετὰ τῶν μαχαρισμῶν αὐτὸ τίθησι, τὸ γυγαῖχα ἀνδρὶ μετὰ ὁμονοίας συνεῖναι. Καὶ ἐξ ἀρχῇς δὲ πολλὴν ὁ Θεὸς φαίνεται πρόνοιαν πεποιημένος τῆς συζυγίας ταύτης " καὶ ὡς περὶ ἑνὸς, περὶ ἀμφοτέρων διαλεγόμενος, οὕτως ἔλεγεν" ΓΑρσεν καὶ θῆλυ ἐποίησεν αὑτούς" καὶ πάλιν, Οὐκ ἔνι ἄρσεν καὶ θῆλυ. Οὐ γάρ ἔστιν ἀνδρὸς πρὸς ἄνδρα τοσαύτη οἰχειότης, ὅση γυναιχὸς πρὸς ἄνδρα, ἂν ἧ τις, ὡς χρὴ, συνεζευγμένος. Διὰ τοῦτο χαΐ τις τὴν ὑπερδάλλουσαν ἀγάπην δηλῶν μακάριος ἀνὴρ, καί τινα τῶν αὐτῷ ςίλων καὶ ὁμοψύχων πενθῶν, οὐ πατέρα εἶπεν, οὐ μητέρα, οὗ τέκνον, οὐχ ἀδελφὸν, οὐ ςίλον, ἀλλὰ τί ᾿ ἽἝπεσεν ἐπ' ἐμὲ ἡ ἀγάπησίς σου, φησὶν, ὡς ἀγάπησις τῶν γυναικῶν. "Ὄντως γὰρ, ὄντως πάσης τυραννίδος αὕτη ἡ ἀγάπη τυραννιχωτέρα. Αἱ μὲν γὰρ ἄλλαι, σφοδραί " αὕτη δὲ ἢ ἐπιθυμία ἔχει καὶ τὸ σφοδρὸν, καὶ τὸ ἀμάραντον. “ἕνεστι γάρ τις ἔρως ἐμφωλεύων τῇ φύσει, καὶ λανθάνων ἡμᾶς συμπλέχει καῦτα τὰ σώματα. Διὰ τοῦτο καὶ ἐξ ἀρχῆ; ἀπὸ ἀνδρὸς ἡ γυνὴ, καὶ μετὰ ταῦτα ἀπὸ ἀνδρὸς καὶ γυναιχὸς ἀνὴρ καὶ γυνή. Ὁρᾷς σύνδεσμον καὶ συμπλοχὴν, καὶ πῶς οὐχ ἀφῆχεν ἑτέραν [145] ἐπεισελθεῖν οὐσίαν ἔξωθεν : Καὶ ὄρα πόσα ᾧχονόμησε. Τὴν ἀδελφὴν ἠνέσχετο γαμῆσαι αὐτὸν τὴν αὑτοῦ, μᾶλλον δὲ οὐ τὴν ἀδελφὴν, ἀλλὰ τὴν θυγατέρα, μᾶλλον δὲ οὐ τὴν θυγατέρα, ἀλλά τι πλέον θυγατρὸς, τὴν σάρχα τὴν αὑτοῦ. Τὸ δὰ ὅλον ἐποίησεν ἄνωθεν, ὥσπερ ἐπὶ τῶν λίθων, εἰς ἕν αὐτοὺς συνάγων. Οὔτε γὰρ ἔξωϑεν αὐτὴν εἰργάσατο, ἵνα μὴ ὡς ἀλλοτρία προσέχῃ " οὔτε πάλιν μέχρις αὐτῆς τὸν γάμον ἔστησεν, ἵνα μὴ συστέλλων ἑαυτὸν καὶ συνάγων 8, τῶν λοιπῶν χωρίζξηται. Καὶ γχαθάπερ ἐπὶ τῶν φυτῶν ἐχεῖνα μάλιστά ἐστιν ἄριστα, ἂν καὶ ἕν πρέμνον ἔχῃ, καὶ εἰς πολλοὺς χλάδους ἐχτείνηται, ὡς ἐὰν περὶ τὴν ῥίζαν στρέφητα! μόνον πάντα εἰχῆ " χἂν καὶ πολλὰς ἔχῃ τὰς ῥίζας, οὐχέτι θαυμαστὸν τὸ δένδρον οὕτω δὴ καὶ ἐνταῦθα, ἐξ ἑνὸς τοῦ ᾿Αδὰμ τὸ πᾶν ἐποίησε φυτευθῆναι γένος, τοῦ μὴ διασπᾶσθαι καὶ χωρίξεσθαι καταστήσας εἰς ἀνάγχην μεγάλην. Καὶ μᾶλλον συστέλλων, οὐχέτι ἐποέησεν ἀδελφὰς γαμεῖσθαι καὶ θυγατέρας, ἵνα μὴ πάλιν τὴν ἀγάπην εἰς τὸ ἕν συστέλλωμεν, καὶ ἑτέρὼς ἑαυτῶν χωρ:ζώμεθα. Διὰ τοῦτο ἔλεγεν " Ὁ ποιήσας ἐξ ἀρχῆς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. Μεγάλα γὰρ ἀπὸ τούτου χαχὰ τίχτεται καὶ μεγάλα τὴν καὶ συνάγουσα, ἰὰ πιπιίτυπι δὰ θυγατέρα χαλὰ καὶ οἰκίαις καὶ πόλεσιν. Οὐδὲν γὰρ οὕτως ἡμῶν συγχροτεῖ τὸν βίον, ὡς ἔρως ἀνδρὸς καὶ γυναιχός ὑπὲρ τούτου καὶ ὅπλα πολλοὶ τίθενται, ὑπὲρ τούτου καὶ τὴν ψυχὴν προδιδόασιν. Οὐ γὰρ ἂν ἁπλῶς οὐδὲ εἰκῇ πολλὴν ὑπὲρ τούτου τοῦ πράγματος ἐποιήσατο τὴν σπουδὴν Παῦλος, λέγων " Αἱ γυναῖχες, τοῖς ἐδίοις ἀνδράσιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ. Τί δήποτε; Ὅτι ἐὰν ἐν ὁμονοίᾳ σιν οὗτοι, καὶ παῖδες τρέφονται καλῶς, καὶ οἰχέται εὐταχτοῦσι, καὶ γείπονες ἀπολαύουσι τῆς εὐωδίας Ρ, καὶ φίλοι καὶ συγγενεῖς " ἐὰν δὲ τοὐναντίον, πάντα ἀνατέτραπται καὶ συγχέχνται. Καὶ καθάπερ τῶν στρατηγῶν πρὸς ἀλταραττομένων πάλιν ἐχείνων, πάντα ἄνω καὶ χάτω γίνεται " οὕτω δὴ καὶ νῦν. Διὸ, Αἱ γυναῖχες, φησὶ, τοῖς ἰδίοις ἀνδράσιν ὑποτάσσεσθε, ὡς τῷ Κυρίῳ. Βαβαί! πῶς οὖν ἀλλαχοῦ λέγεις - Ἐὰν μὴ τις ἀποτάξηται καὶ γυναικὶ καὶ ἀνδρὶ, οὐ δύναται ἀχολουθῇσαί μοι; Εἰ γὰρ ὡς τῶ Κυρίῳ ὑποτάσσεσθαι χρὴ, πῶς λέγει διὰ τὸν Κύριον ἀφίστασθαι; Καὶ σφόδρα μὲν οὖν χρή " ἀλλὰ τὸ, ὡς, οὐ πάντως πανταχοῦ ἰσοτιμίας ἐστίν. Ἢ τοῦτό φησιν" Ὡς εἰδυῖαι ὅτι τῷ Κυρίῳ δουλεύετε " ὅπερ καὶ ἀλλαχοῦ φησιν, ὅτι εἰ καὶ μὴ διὰ ἄνδρα, ἀλλὰ προηγουμένως διὰ τὸν Κύριον " ἣ, Ὅταν ὑπείχῃς τῷ ἀνδρὶ, ὡς τῷ Κυρίῳ δουλεύουσα ἡγοῦ πείθεσθαι. Εἰ γὰρ Ὃ ἀρχαῖς ταύταις ταῖς ἔξωθεν». ταῖς πολιτικαῖς ἀγτιτασσόμενος, τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκε, πολλῷ μᾶλλον ἡ τῷ ἀνδρὶ μὴ ὑποτασσομένη. Οὕτως ἐξ ἀρχῆς ἠθέλησε, φησὶν, ὁ Θεός. Ὑποθώμεθα οὖν τὸν μὲν ἄνδρα ἐν τάξει κεῖσθαι χεφαλῆς, τὴν δὲ γυναῖκα [444] ἐν τάξει σώματος. Εἶτα καὶ ἀπὸ λογισμῶν δειχνὺς, Ὅτε ὁ ἀνὴρ κερα.ή ἐστι τῆς γυναικὸς, φησὶ, καθὼς καὶ ὁ Χριστὸς τῆς ᾿Εχκλησίας, καὶ αὐτός ἐστι σωτὴρ τοῦ σώματος. ᾿Α.1.1᾽ ὡς ἡ ᾿Ἐκχλησία ὑποτάσσεται τῷ Χριστῷ, οὕτω καὶ αἱ γυγναῖχες τοῖς ἰδίοις ἀνδράσι» ἐν παντί. Εἶτα, Ὃ ἀνήρ ἐστιν, εἰπὼν, κεφρα.1ὴ τῆς γυναικὸς, ὡς καὶ ὁ Χριστὸς τῆς Ἐχκλησίας, καὶ αὐτός ἐστι σωτὴρ, ἐπάγει, τοῦ σώματος" καὶ γὰρ ἡ χεφαλὴ τοῦ σώματος σωτηρία ἐστίν. Ἤδη προκατεθάλετο τῷ ἀνδρὶ καὶ τῇ γυναιχὶ τῆς ἀγάπης τὴν ὑπόθεσιν καὶ τὴν πρόνοιαν, ἑχάστῳ τὴν προσήχουσαν ἀπονέμων χώραν, τούτῳ μὲν τὴν ἀρχικὴν καὶ προνοητιχὴν, ἐχείνῃ δὲ τὴν ὑποτα-
HaI gynaikes, tois idiois andrasin hypotassesthe, hōs tǭ Kyriǭ, hoti ho anēr esti kephalē tēs gynaikos, hōs kai ho Christos kephalē tēs Echchlēsias, kai autos esti sōtēr tou sōmatos. hōsper hē Echkchiēsia hypotassetai tǭ Kyriǭ, houtō kai hai gynaikes tois idiois andrasin en a΄. Sophos tis anēr en taxei macharismōn polla theis, hen kai touto tetheichen en taxei macharismou" Kai gynē, phēsin, andri symperipheromenē. Kai palin allachou meta tōn macharismōn auto tithēsi, to gygaicha andri meta homonoias syneinai. Kai ex archę̄s de pollēn ho Theos phainetai pronoian pepoiēmenos tēs syzygias tautēs " kai hōs peri henos, peri amphoterōn dialegomenos, houtōs elegen" GArsen kai thēly epoiēsen hautous" kai palin, Ouk eni arsen kai thēly. Ou gar estin andros pros andra tosautē oicheiotēs, hosē gynaichos pros andra, an hē tis, hōs chrē, synezeugmenos. Dia touto chaï tis tēn hyperdallousan agapēn dēlōn makarios anēr, kai tina tōn autǭ silōn kai homopsychōn penthōn, ou patera eipen, ou mētera, hou teknon, ouch adelphon, ou silon, alla ti ᾿ HiEpesen ep' eme hē agapēsis sou, phēsin, hōs agapēsis tōn gynaikōn. "Ontōs gar, ontōs pasēs tyrannidos hautē hē agapē tyrannichōtera. Hai men gar allai, sphodrai " hautē de ē epithymia echei kai to sphodron, kai to amaranton. “henesti gar tis erōs emphōleuōn tę̄ physei, kai lanthanōn hēmas symplechei kauta ta sōmata. Dia touto kai ex archē? apo andros hē gynē, kai meta tauta apo andros kai gynaichos anēr kai gynē. Horąs syndesmon kai symplochēn, kai pōs ouch aphēchen heteran [145] epeiselthein ousian exōthen : Kai ora posa hǭchonomēse. Tēn adelphēn ēnescheto gamēsai auton tēn hautou, mallon de ou tēn adelphēn, alla tēn thygatera, mallon de ou tēn thygatera, alla ti pleon thygatros, tēn sarcha tēn hautou. To da holon epoiēsen anōthen, hōsper epi tōn lithōn, eis hen autous synagōn. Oute gar exōϑen autēn eirgasato, hina mē hōs allotria prosechę̄ " oute palin mechris autēs ton gamon estēsen, hina mē systellōn heauton kai synagōn 8, tōn loipōn chōrizxētai. Kai nchathaper epi tōn phytōn echeina malista estin arista, an kai hen premnon echę̄, kai eis pollous chladous echteinētai, hōs ean peri tēn rhizan strephēta! monon panta eichē " chan kai pollas echę̄ tas rhizas, oucheti thaumaston to dendron houtō dē kai entautha, ex henos tou ᾿Adam to pan epoiēse phyteuthēnai genos, tou mē diaspasthai kai chōrixesthai katastēsas eis ananchēn megalēn. Kai mallon systellōn, oucheti epoeēsen adelphas gameisthai kai thygateras, hina mē palin tēn agapēn eis to hen systellōmen, kai heterōs heautōn chōr:zōmetha. Dia touto elegen " Ho poiēsas ex archēs, arsen kai thēly epoiēsen autous. Megala gar apo toutou chacha tichtetai kai megala tēn kai synagousa, ia pipiitypi da thygatera chala kai oikiais kai polesin. Ouden gar houtōs hēmōn synchrotei ton bion, hōs erōs andros kai gynaichos hyper toutou kai hopla polloi tithentai, hyper toutou kai tēn psychēn prodidoasin. Ou gar an haplōs oude eikę̄ pollēn hyper toutou tou pragmatos epoiēsato tēn spoudēn Paulos, legōn " Hai gynaiches, tois ediois andrasin hypotassesthe, hōs tǭ Kyriǭ. Ti dēpote? Hoti ean en homonoią sin houtoi, kai paides trephontai kalōs, kai oichetai eutachtousi, kai geipones apolauousi tēs euōdias R, kai philoi kai syngeneis " ean de tounantion, panta anatetraptai kai synchechntai. Kai kathaper tōn stratēgōn pros altarattomenōn palin echeinōn, panta anō kai chatō ginetai " houtō dē kai nyn. Dio, Hai gynaiches, phēsi, tois idiois andrasin hypotassesthe, hōs tǭ Kyriǭ. Babai! pōs oun allachou legeis - Ean mē tis apotaxētai kai gynaiki kai andri, ou dynatai acholouthę̄sai moi? Ei gar hōs tō Kyriǭ hypotassesthai chrē, pōs legei dia ton Kyrion aphistasthai? Kai sphodra men oun chrē " alla to, hōs, ou pantōs pantachou isotimias estin. Ē touto phēsin" Hōs eiduiai hoti tǭ Kyriǭ douleuete " hoper kai allachou phēsin, hoti ei kai mē dia andra, alla proēgoumenōs dia ton Kyrion " hē, Hotan hypeichę̄s tǭ andri, hōs tǭ Kyriǭ douleuousa hēgou peithesthai. Ei gar Ho archais tautais tais exōthen». tais politikais agtitassomenos, tę̄ tou Theou diatagę̄ anthestēke, pollǭ mallon hē tǭ andri mē hypotassomenē. Houtōs ex archēs ēthelēse, phēsin, ho Theos. Hypothōmetha oun ton men andra en taxei keisthai chephalēs, tēn de gynaika [444] en taxei sōmatos. Eita kai apo logismōn deichnys, Hote ho anēr kera.ē esti tēs gynaikos, phēsi, kathōs kai ho Christos tēs ᾿Echklēsias, kai autos esti sōtēr tou sōmatos. ᾿A.1.1᾽ hōs hē ᾿Ekchlēsia hypotassetai tǭ Christǭ, houtō kai hai gygnaiches tois idiois andrasi» en panti. Eita, Ho anēr estin, eipōn, kephra.1ē tēs gynaikos, hōs kai ho Christos tēs Echklēsias, kai autos esti sōtēr, epagei, tou sōmatos" kai gar hē chephalē tou sōmatos sōtēria estin. Ēdē prokatethaleto tǭ andri kai tę̄ gynaichi tēs agapēs tēn hypothesin kai tēn pronoian, hechastǭ tēn prosēchousan aponemōn chōran, toutǭ men tēn archikēn kai pronoētichēn, echeinę̄ de tēn hypota-
“Wives, be subject to your own husbands as to the Lord; for the husband is the head of the wife, as Christ also is the head of the church, and he is himself the saviour of the body. As the church is subject to the Lord, so also wives to their own husbands in everything.” 1. A certain wise man, setting down many things in the rank of blessings, set down this one too in the rank of a blessing: “And a wife who goes along with her husband.” And again elsewhere he places it among the blessings, that a wife should live with her husband in concord. And from the beginning God is seen to have taken much forethought for this union; and speaking of both as of one, he said: “Male and female he made them”; and again, “There is neither male nor female.” For there is not so much intimacy of man with man as of wife with husband, if one has been yoked as one should. That is why a blessed man too, showing surpassing love, and mourning one of his friends and kindred spirits, did not say father, nor mother, nor child, nor brother, nor friend, but what? “Your love fell upon me,” he says, “like the love of women.” For truly, truly this love is more tyrannical than any tyranny. Other loves are strong; but this desire has both strength and an unfading quality. For there is a certain love lurking in nature, and without our noticing it, it knits these bodies together. That is why from the beginning the woman was from the man, and after that from man and woman come man and woman. Do you see the bond and the intertwining, and how he did not let another substance come in from outside? And see how many things he arranged. He allowed him to marry his own sister; or rather not his sister, but his daughter; or rather not his daughter, but something more than a daughter, his own flesh. And he made the whole from above, as with stones, gathering them into one. For neither did he make her from outside, lest he should attend to her as to a stranger; nor again did he stop marriage at her, lest, drawing himself in and gathering himself together, he should be separated from the rest. And just as among plants those are best which have one stem and spread into many branches, whereas if everything turned only about the root it would be to no purpose, and if it had many roots the tree would no longer be wonderful, so too here: from the one Adam he made the whole race spring, setting it under a great necessity not to be torn apart and separated. And drawing it in still more, he no longer let sisters and daughters be married, lest again we draw our love together into one and be separated from one another in another way. That is why he said, “He who made them from the beginning made them male and female.” For great evils are born from this, and great … goods too for households and cities. For nothing so knits our life together as the love of man and woman; for this many take up arms, for this they even give up their lives. For not simply or at random did Paul take so much trouble over this matter, saying, “Wives, be subject to your own husbands as to the Lord.” Why? Because if these are in concord, the children are well brought up, the servants are orderly, and neighbours, friends, and relatives enjoy the fragrance; but if the opposite, everything is overturned and thrown into confusion. And just as when the generals are … at peace with one another … but when they are at odds, everything is turned upside down, so it is now too. That is why he says, “Wives, be subject to your own husbands as to the Lord.” Wonderful! How then do you say elsewhere, “If anyone does not renounce both wife and husband, he cannot follow me”? For if one must be subject as to the Lord, how does he say that one must depart for the Lord's sake? One must indeed, very much; but “as” does not always and everywhere mean equality of honour. Either he means this: as knowing that you serve the Lord, as he says elsewhere too, that if not for the husband's sake, then first of all for the Lord's; or: when you yield to your husband, consider that you obey as one serving the Lord. For if one who sets himself against these outside authorities, the civil ones, resists the ordinance of God, much more she who is not subject to her husband. So God willed from the beginning, he says. Let us suppose, then, that the husband stands in the rank of the head and the wife in the rank of the body. Then, showing it also by reasoning, he says, “For the husband is the head of the wife, as Christ also of the church, and he is himself the saviour of the body. But as the church is subject to Christ, so also wives to their own husbands in everything.” Then, having said, “The husband is the head of the wife, as Christ also of the church,” he adds, “and he is himself the saviour of the body”; for the head is the safety of the body. He has already laid down for husband and wife the ground of love and forethought, assigning each the fitting place: to him that of rule and forethought, to her that of subjection …
20.2PG 62:133
Ὡς οὖν ἡ Εχχιησία ὑποτάσσεται τῷ Χριστῷ, τουτέστιν, ἄνδρες καὶ γυναῖχες " οὕτω καὶ αἱ γυναῖκες, τοῖς ἀγδράσιν ὡς τῷ Θεῷ ὑποτάσσεσθε. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖχας ἑαυτῶν, καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν ᾿Εκκιησίαν. "Ἤχουσας τῆς ὑποταγῆς τὴν ὑπερδολήν " ἐπήνεσας καὶ ἐθαύμασας τὸν Παῦλον, ἅτε συγχροτοῦντα τὸν βίον ἡμῶν, ὡς θαυμαστόν τινα καὶ πνευματιχὴν ἄνδρα " χαλῶς. ᾿Αλλ᾽ ἄχουσον, ἃ καὶ παρὰ σοῦ ἀπαιτεῖ" πάλιν γὰρ τῷ αὐτῷ χέχρηται ὑποδείγματι" Οἱ ἄνδρες, ἀγαπᾶτε, φησὶ, τὰς γυναῖκας ἑαυτῶν, καθὼς καὶ ὁ Χριστὸς ἠγάπησα τὴν Ἐκκλησίαν. Εἶδες μέτρον ὑπακοῆς; ΓΑκουσον καὶ μέτρον ἀγάπης. Βούλει σοι τὴν γυναῖκα ὑπακούειν, ὡς τῷ Χριστῷ τὴν Ἐκκλησίαν; Προνόει καὶ αὐτὸς αὐτῆς, ὡς ὁ Χριστὸς τῆς Ἐχχλησίας χἂν τὴν ψυχὴν ὑπὲρ αὐτῆς δοῦναι δεῖ, χἂν χατακοπῆναι μυριάκις, κἂν ὁτιοῦν ὑπομεῖναι καὶ παθεῖν, μὴ παραιτήσῃ ᾿ χἂν ταῦτα πάθῃς, οὐδὲν οὐδέπω πεποίηκας, οἷον ὁ Χριστός. Σὺ μὲν γὰρ ἤδη συναφθεὶς καῦτα ποιεῖς, ἐκεῖνος δὲ ὑπὲρ ἀποστρεφομένης αὐτὸν καὶ μισούσης. Ὥσπερ οὖν αὑτὸς τὴν ἀποστρεφομένην αὐτὸν καὶ μισοῦσαν καὶ διαπτύουσαν καὶ θρυπτομένην περὶ τοὺς πόδας αὐτοῦ τῇ πολλῇ ἤγαγε χηδεμονίᾳ, οὐχ ἀπειλαῖς, οὐδὲ ὕδρεσιν, οὐδὲ φόδῳ, οὐδὲ ἑτέρῳ τινὶ τοιούτῳ ᾿ οὕτω καὶ σὺ πρὸς τὴν γυναῖχα ἔχε τὴν σήν χἂν ὑπερορῶσαν, χἂν θρυπτομένην, χαταφρονοῦσαν ἴδης, δυνήσῃ αὐτὴν ὑπὸ τοὺς πόδας ἀγαγεῖν τοὺς σοὺς τῇ πολλῇ περὶ αὐτὴν προνοίᾳ, τῇ ἀγάπῃ, τῇ φιλίᾳ. Οὐδὲν γὰρ τούτων τυραννιχώτερον τῶν δεσμῶν, καὶ μάλιστα ἀνδρὶ καὶ γυναιχί. Οἰχέτην μὲν γὰρ φόδῳ τις ἂν καταδῆσαι δυνήσεται, μᾶλλον δὲ οὐδὲ ἐχεῖνον" ταχέως γὰρ ἀποπηδήσας οἰχήσεται " τὴν δὲ τοῦ βίου χοινωνὸν, τὴν παίδων μητέρα, ᾿τὴν πάσης εὐφροσύνης ὑπόθεσιν, οὗ φόδῳ καὶ ἀπειλαῖς δεῖ χαταδεσμεῖν, ἀλλ᾽ ἀγάπῃ καὶ διαθέσει. Ποία γὰρ συζυγία, ὅταν ἡ γυνὴ τὸν ἄνδρα τρέμῃ; ποίας δὲ αὐτὸς ὁ ἀνὴρ ἀπολαύσεται ἡδονῆς, ὡς δούλῃ συνοιχῶν τῇ γυναικὶ, καὶ οὐχ ὡς ἐλευθέρα; Κἂν πάθῃς τι ὑπὲρ αὐτῆς, μὴ ὀνειδίσῃς ᾿ οὐδὲ γὰρ ὁ Χριστὸς τοῦτο ἐποίησε " Καὶ ἑαυτὸν, φησὶ, παρέδωκεν ὑπὲρ αὐτῆς, ἵνα αὑτὴν καθαρίσας ἁγιάσῃ. Ἄρα ἀχάθαρτος ἦν, ἄρα μῶμον εἶχεν, ἄρα ἄμορφος ἣν, ἄρα εὐτελής. Οἵαν ἂν λάδῃς γυναῖχα, [145] οὐ τοιαύτην λήψῃ νύμφην, οἵαν ὁ Χριστὸς τὴν Ἐχχλησίαν, οὐδὲ ποδοῦτόν σου ἀπέχουσαν, ὅσον ἡ Ἔχχλησία τοῦ Χριοτοῦ" ἀλλ᾽ ὅμως οὐχ ἐδδελύξατο, οὐδὲ ἐμίσησε διὰ τὴν ὑπερδολὴν τῆς ἀμορφίας. Βούλει ἀχοῦσαι αὐτῆς τὴν ἀμορφίαν; ἄκουε Παύλου λέγοντος" Ἦτε γάρ ποτε σκότος. Ἐΐδες αὐτῆς τὸ μέλαν; τί σχότους μελανώτερον; ἀλλ᾽ ὅρα καὶ τὸ θρασύ: Ἐν κακίᾳ, φησὶ, καὶ φθόνῳ διάγοντες. "Ὅρα καὶ τὸ ἀχάθαρτον" "Απειθεῖς, ἀγόητοι. Τί δὲ λέγω; καὶ μωρὰ ἣν, καὶ βλάσφημος " ἀλλ᾽ ὅμως τοσούτων ὄντων, ὡς ὑπὲρ ὡραίας, ὡς ὑπὲρ ἀγαπωμένης, ὡς ὑπὲρ θαυμαστῆς, οὕτως ἑαυτὸν ἐξέδωχεν ὑπὲρ τῆς ἀμόρφου. Καὶ τοῦτο θαυμάζων ὁ Παῦλος ἔλεγε" Μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται " καὶ πάλιν, Εἰ ἔτι ἁμαρτωλῶν ἡμῶν ὄντων ὁ Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε. Καὶ οὐδὲ τοῦτο παραιτεῖται. “νὰ αὐτὴν ἁγιάσῃ, φησὶ, χαθαρίσας τῷ «ουτρῷ τοῦ ὕδατος ἐν ῥήματι. Ἵνα παραστήσῃ αὐτὴν ἑαυτῷ ἔνδοξον τὴν Ἐχχάησίαν, μὴ ἔχουσαν σπίλον, ἢ ῥυτίδα, ἢ τι τῶν τοιούτων, ἀλλ. ἵνα ἦ ἁγία καὶ ἅμωμος. Τῷ λουτρῷ. λούει αὐτῆς τὴν ἀχαθαροίαν. Ἐν ῥήματι, φησί. ΤΠοίῳ; Ἐν ὀνόματι τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματο;. Καὶ οὐχ ἁπλῶς αὐτὴν ἐκόσμησεν, ἀλλ᾽ ἔνδοξον ἐποίησε, Μὴ ἔχουσαν σπίλον. ἢ ῥυτίδα, ἢ τι τῶν τοιούτων. Καὶ ἡμεῖς τοίνυν τοῦτο ἐπιζητῶμεν τὸ κάλλος, καὶ δυνησόμεθα αὐτοῦ γενέσθαι δημιουργοί. Μὴ ζήτει σὺ παρὰ τῆς γυναιχὸς, ἃ μὴ ἐστιν αὐτῆς. Ὁρᾷς ὅτι πάντα παρὰ τοῦ Δεσπότου εἶχεν ἡ Ἐχχλησία " παρ᾽ αὐτοῦ γέγονεν ἔνδοξος, παρ᾽ αὐτοῦ ἅμωμος. Μὴ ἀποστραφῇς δι᾽ ἁμορφίαν τὴν γυναῖκα. ἼΑχουε τῆς Γραφῆς λεγούσης" Μιχρὰ ἐν πετεινοῖς ἡ μέλισσα, καὶ ἀρχὴ γλυκασμάτων ὃ καρπὸς αὑτῆς. Θεοῦ πλάσμα ἐστίν: οὐκ ἐκείνην ὑδρίξεις, ἀλλὰ τὸν ἐργασάμενον. Τί πάθῃ ἡ γυνῆ; Μὴ ἐπαινέσῃς αὐτὴν δι᾽ εὐμορφίαν" ἀκολάστων ψυχῶν καὶ ὁ ἔπαινος, καὶ τὸ μῖσος ἐχεῖνο, καὶ αὐτὴ ἡ ἀγάπη. Ψυχῆς ἐπιζήτει κάλλος" τὸν νυμφίον «ἣς Ἐχχλησίας μιμοῦ, Τὸ ἔξωθεν κάλλος ἀλαζονείας καὶ ἀπονοίας γέμει πολλῇς, καὶ εἰς ζηλοτυπίαν ἐμδάλλει, καὶ ὑποπτεύειν σε πολλάχις ποιεῖ τὸ πρᾶγμα ἄτοπα. ᾿Αλλὰ ἡδονὴν ἔχει; Μέχρι τοῦ πρώτου μηνὸς καὶ τοῦ δευτέρου, ἣ τὸ πολὺ, τοῦ ἐνιαυτοῦ, λοιπὸν δὲ οὐκέτι, ἀλλ᾽ ὑπὸ τῆς συνηθείας τὸ θαῦμα μαραίνεται" τὰ μέντοι διὰ τὸ χάλλος προσγενόμενα χαχὰ ἐναπομένει, ὁ τῦφος, ἡ ἀπόνοια καὶ ἡ ὑπεροψία. Ἐπὶ δὲ τῆς μὴ τοιαύτης, οὐδὲν τοιοῦτον" ἀλλ᾽ εἰκότως ἀρχόμενος ὁ ἔρως παραμένει σφοδρὸς, ἐπειδὴ κάλλους ἐστὶ ψυχῆς, καὶ οὐ σώματος.
Hōs oun hē Echchiēsia hypotassetai tǭ Christǭ, toutestin, andres kai gynaiches " houtō kai hai gynaikes, tois agdrasin hōs tǭ Theǭ hypotassesthe. Hoi andres, agapate tas gynaichas heautōn, kathōs kai ho Christos ēgapēse tēn ᾿Ekkiēsian. "Ēchousas tēs hypotagēs tēn hyperdolēn " epēnesas kai ethaumasas ton Paulon, hate synchrotounta ton bion hēmōn, hōs thaumaston tina kai pneumatichēn andra " chalōs. ᾿All᾽ achouson, ha kai para sou apaitei" palin gar tǭ autǭ chechrētai hypodeigmati" Hoi andres, agapate, phēsi, tas gynaikas heautōn, kathōs kai ho Christos ēgapēsa tēn Ekklēsian. Eides metron hypakoēs? GAkouson kai metron agapēs. Boulei soi tēn gynaika hypakouein, hōs tǭ Christǭ tēn Ekklēsian? Pronoei kai autos autēs, hōs ho Christos tēs Echchlēsias chan tēn psychēn hyper autēs dounai dei, chan chatakopēnai myriakis, kan hotioun hypomeinai kai pathein, mē paraitēsę̄ ᾿ chan tauta pathę̄s, ouden oudepō pepoiēkas, hoion ho Christos. Sy men gar ēdē synaphtheis kauta poieis, ekeinos de hyper apostrephomenēs auton kai misousēs. Hōsper oun hautos tēn apostrephomenēn auton kai misousan kai diaptyousan kai thryptomenēn peri tous podas autou tę̄ pollę̄ ēgage chēdemonią, ouch apeilais, oude hydresin, oude phodǭ, oude heterǭ tini toioutǭ ᾿ houtō kai sy pros tēn gynaicha eche tēn sēn chan hyperorōsan, chan thryptomenēn, chataphronousan idēs, dynēsę̄ autēn hypo tous podas agagein tous sous tę̄ pollę̄ peri autēn pronoią, tę̄ agapę̄, tę̄ philią. Ouden gar toutōn tyrannichōteron tōn desmōn, kai malista andri kai gynaichi. Oichetēn men gar phodǭ tis an katadēsai dynēsetai, mallon de oude echeinon" tacheōs gar apopēdēsas oichēsetai " tēn de tou biou choinōnon, tēn paidōn mētera, ᾿tēn pasēs euphrosynēs hypothesin, hou phodǭ kai apeilais dei chatadesmein, all᾽ agapę̄ kai diathesei. Poia gar syzygia, hotan hē gynē ton andra tremę̄? poias de autos ho anēr apolausetai hēdonēs, hōs doulę̄ synoichōn tę̄ gynaiki, kai ouch hōs eleuthera? Kan pathę̄s ti hyper autēs, mē oneidisę̄s ᾿ oude gar ho Christos touto epoiēse " Kai heauton, phēsi, paredōken hyper autēs, hina hautēn katharisas hagiasę̄. Ara achathartos ēn, ara mōmon eichen, ara amorphos hēn, ara eutelēs. Hoian an ladę̄s gynaicha, [145] ou toiautēn lēpsę̄ nymphēn, hoian ho Christos tēn Echchlēsian, oude podouton sou apechousan, hoson hē Echchlēsia tou Chriotou" all᾽ homōs ouch eddelyxato, oude emisēse dia tēn hyperdolēn tēs amorphias. Boulei achousai autēs tēn amorphian? akoue Paulou legontos" Ēte gar pote skotos. Eïdes autēs to melan? ti schotous melanōteron? all᾽ hora kai to thrasy: En kakią, phēsi, kai phthonǭ diagontes. "Hora kai to achatharton" "Apeitheis, agoētoi. Ti de legō? kai mōra hēn, kai blasphēmos " all᾽ homōs tosoutōn ontōn, hōs hyper hōraias, hōs hyper agapōmenēs, hōs hyper thaumastēs, houtōs heauton exedōchen hyper tēs amorphou. Kai touto thaumazōn ho Paulos elege" Molis gar hyper dikaiou tis apothaneitai " kai palin, Ei eti hamartōlōn hēmōn ontōn ho Christos hyper hēmōn apethane. Kai oude touto paraiteitai. “na autēn hagiasę̄, phēsi, chatharisas tǭ «outrǭ tou hydatos en rhēmati. Hina parastēsę̄ autēn heautǭ endoxon tēn Echchaēsian, mē echousan spilon, ē rhytida, ē ti tōn toioutōn, all. hina ē hagia kai hamōmos. Tǭ loutrǭ. louei autēs tēn achatharoian. En rhēmati, phēsi. TPoiǭ? En onomati tou Patros kai tou Huiou kai tou hagiou Pneumato?. Kai ouch haplōs autēn ekosmēsen, all᾽ endoxon epoiēse, Mē echousan spilon. ē rhytida, ē ti tōn toioutōn. Kai hēmeis toinyn touto epizētōmen to kallos, kai dynēsometha autou genesthai dēmiourgoi. Mē zētei sy para tēs gynaichos, ha mē estin autēs. Horąs hoti panta para tou Despotou eichen hē Echchlēsia " par᾽ autou gegonen endoxos, par᾽ autou hamōmos. Mē apostraphę̄s di᾽ hamorphian tēn gynaika. IAchoue tēs Graphēs legousēs" Michra en peteinois hē melissa, kai archē glykasmatōn ho karpos hautēs. Theou plasma estin: ouk ekeinēn hydrixeis, alla ton ergasamenon. Ti pathę̄ hē gynē? Mē epainesę̄s autēn di᾽ eumorphian" akolastōn psychōn kai ho epainos, kai to misos echeino, kai autē hē agapē. Psychēs epizētei kallos" ton nymphion «hēs Echchlēsias mimou, To exōthen kallos alazoneias kai aponoias gemei pollę̄s, kai eis zēlotypian emdallei, kai hypopteuein se pollachis poiei to pragma atopa. ᾿Alla hēdonēn echei? Mechri tou prōtou mēnos kai tou deuterou, hē to poly, tou eniautou, loipon de ouketi, all᾽ hypo tēs synētheias to thauma marainetai" ta mentoi dia to challos prosgenomena chacha enapomenei, ho typhos, hē aponoia kai hē hyperopsia. Epi de tēs mē toiautēs, ouden toiouton" all᾽ eikotōs archomenos ho erōs paramenei sphodros, epeidē kallous esti psychēs, kai ou sōmatos.
As, then, the church is subject to Christ, that is, men and women, so also, wives, be subject to your husbands as to God. “Husbands, love your wives, just as Christ also loved the church.” You have heard the excess of subjection; you have praised and admired Paul, as one who knits our life together, as a wonderful and spiritual man. Well done. But hear what he demands of you too; for again he uses the same example: “Husbands,” he says, “love your wives, just as Christ also loved the church.” You have seen the measure of obedience; hear also the measure of love. Do you wish your wife to obey you as the church obeys Christ? Then take forethought for her yourself, as Christ does for the church. Even if you must give your life for her, even if you must be cut to pieces ten thousand times, even if you must endure and suffer anything whatever, do not refuse. Even if you suffer these things, you have still done nothing like what Christ did. For you do these things when already joined to her, but he for one who turned away from him and hated him. As, then, he brought to his feet, by his great care, the one who turned away from him, hated him, spurned him, and gave herself airs, not by threats, nor insults, nor fear, nor anything else of the kind, so you too behave toward your wife. Even if you see her looking down on you, giving herself airs, despising you, you will be able to bring her to your feet by your great forethought for her, by love, by friendship. For there are no bonds more tyrannical than these, especially for husband and wife. A servant one may be able to bind by fear; or rather not even him, for he will quickly leap away and be gone. But the partner of one's life, the mother of one's children, the ground of all one's gladness, one must not bind by fear and threats, but by love and affection. For what kind of union is it when the wife trembles before the husband? And what pleasure will the husband himself enjoy, living with his wife as with a slave and not as with a free woman? And if you suffer something for her sake, do not reproach her with it; for Christ did not do this either. “And he gave himself up for her,” he says, “that he might sanctify her, having cleansed her.” So she was unclean, she had a blemish, she was ugly, she was worthless. Whatever wife you take, you will not take such a bride as Christ took the church, nor one so far removed from you as the church was from Christ; and yet he did not loathe her, nor hate her for her excessive ugliness. Do you wish to hear of her ugliness? Hear Paul saying: “For you were once darkness.” Do you see her blackness? What is blacker than darkness? But see her insolence too: “living in malice and envy,” he says. See her uncleanness too: “disobedient, foolish.” But what am I saying? She was both foolish and blasphemous; and yet, though she was so, he gave himself up for the ugly one as for a beautiful one, as for a beloved one, as for a wonderful one. And Paul, wondering at this, said, “For one will scarcely die for a righteous man”; and again, “While we were still sinners, Christ died for us.” And he does not refuse even this: “that he might sanctify her,” he says, “having cleansed her by the washing of water with the word, that he might present the church to himself in glory, having no spot or wrinkle or any such thing, but that she might be holy and without blemish.” By the washing he washes away her uncleanness. “With the word,” he says. What word? “In the name of the Father and of the Son and of the Holy Spirit.” And he did not simply adorn her, but made her glorious, “having no spot or wrinkle or any such thing.” Let us too, then, seek this beauty, and we shall be able to become its makers. Do not seek from your wife what is not hers. You see that the church had everything from the Master: from him she became glorious, from him without blemish. Do not turn away from your wife for her ugliness. Hear the Scripture saying, “The bee is small among winged creatures, but her fruit is the chief of sweet things.” She is God's handiwork; you insult not her but the one who made her. What has the wife done? Do not praise her for beauty; such praise, and that hatred, and the love itself belong to licentious souls. Seek beauty of soul; imitate the Bridegroom of the church. Outward beauty is full of much boasting and arrogance, casts one into jealousy, and often makes you suspect monstrous things. But it gives pleasure? For the first month and the second, or at most for a year, but after that no longer; the wonder fades through habit; but the evils that came with beauty remain: pride, arrogance, and contempt. With one who is not such, there is nothing of the kind; but love, having begun reasonably, stays strong, since it is love of beauty of soul and not of body.
20.3PG 62:135
Τί βέλτιον τοῦ οὐρανοῦ, εἰπέ μοι, τί βέλτιον τῶν ἄστρων; Οἷον ἂν εἴποις σῶμα, οὐκ ἔστιν οὕτω λευχόν' οἵους ἂν εἴποις ὀφθαλμοὺς, οὐκ εἰσὶν οὕτω φαιδροί. [146] Τούτων δὲ γενομένων καὶ οἱ ἄγγελοι ἐθαύμασαν, καὶ ἡμεῖς νῦν θαυμάζομεν, ἀλλ᾽ οὐχ ἁμοίως, ὡς παρὰ τὴν ἀρχήν. Τοιοῦτον γὰρ ἡ συνήθεια" οὐχ ὁμοίως ἐχπλήττει " πόσῳ μᾶλλον ἐπὶ γυναικός; Ἂν δὲ καὶ νόσος ἐπιγένηται, εὐθέως ἀπέπτη τὸ πᾶν. Εὔνοιαν ζητῶμεν παρὰ γυναιχὸς, μετριοφροσύνην, ἐπιείκειαν " ταῦτα τοῦ χάλλους τὰ γνωρίέσματα " σώματος μέντοι ὥραν μὴ ζητῶμεν, μηδὲ ἐγχαλῶμεν αὐτῇ περὶ τούτων, ὧν οὐχ ἔστι χυρία, μᾶλλον δὲ μηδὲ ὅλως ἐγχαλῶμεν (τολμηρῶν γὰρ), μηδὲ ἀποδυσπετῶμεν, μηδὲ δυσχεραίνωμεν. Ἢ οὐχ ὁρᾶτε πόσοι γυναιξὶν ὡραίαις συνοιχήσαντες, ἔλεεινῶς τὸν βίον κατέστρεψαν; πόσοι δὲ οὐ σφόδρα εὖμόρφοις, μετὰ πολλῆς ἡδονῆς εἰς ἔσχατον γῆρας ἢλασαν; Τὸν σπῖλον τὸν ἔσωθεν ἀποσμύχωμεν, τὰς ῥυτίδας τὰς ἔνδον ἐχτίλλωμεν, τοὺς μώμους τοὺς ἐπὶ τῆς ψυχῇς ἀνέλωμεν. Τοιοῦτον ὁ θεὸς ἐπιζητεῖ χάλλος " τῷ Θεῷ, μὴ ἡμῖν, καλὴν αὐτὴν χατασχευάζωμεν. Μὴ χρήματα ζητῶμεν, μηδὲ εὐγένειαν τὴν ἔξωθεν, ἀλλ᾽ εὐγένειαν τὴν ἐν ψυχῇ. Μηδεὶς ἀπὸ γυναιδιστος οὗτος ὁ πλοῦτος " μηδὲ ὅλως ζητείτω τις ἐντεῦθεν πλουτεῖν. Οἱ γὰρ βουλόμενοι πλουτεῖν, φησὶν, ἐμπίπτουσιν εἰς πειρασμὸν, καὶ ἐπιθυμίας ἀνοήτους καὶ βιλαδερὰς, καὶ εἰς παγίδας καὶ ὄλεθρον καὶ ἀπώλειαν. ᾿Απὸ γυναιχὸς τοίνυν μὴ ζήτει χρημάτων περιουσίαν, καὶ πάντα εὑρήσεις τὰ ἄλλα εὐχόλως. Τίς, εἰπέ μοι, τὰ χυριώτερα ἀφεὶς, τῶν ἐλαττόνων ἐπιμελήσεται; ᾿Αλλ᾽, οἴμοι ! πανταχοῦ τοῦτο πάσχομεν ᾿ χἂν παῖδα χτησώμεθα, οὐ σπουδάζομεν ὅπως γένηται: ἀγαθὸς, ἀλλ᾽ ὅπως πλουσίαν αὐτῷ γυναῖκα λάδωμεν " οὐχ ὅπως εὔτροπος, ἀλλ᾽ ὅπως εὔπορος " χἂν ἐπιτήδευμα μετίωμεν, οὐχ ὅπως ἁμαρτημάτων ἀπηλλαγμένον ἧ, ἀλλ᾽ ὅπως ἡμῖν κέρδος προποίσῃ μέγα " καὶ πάντα γέγονς χρήματα. Διὰ τοῦτο πάντα διέφθαρται, ὅτι ἐχεῖνος ἡμᾶς κατέχει ὁ ἔρως. Οὕτως ὀφείλουσι, φηπὶν, οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖχας, ὡς τὰ ἑαυτῶν σώματα. Τί δὴ τοῦτό ἐστιν; Ὡς εἰς μείζονα εἰχόνα, καὶ σφοδρότερον ἦλθεν ὑπόδειγμα " εὖ ποῦτο δὲ μόνον, ἀλλὰ καὶ ὡς ἐγγύτερον, καὶ σαφέπᾶὶ οἵ ἴαναὶ, οἱ π ἴος αυϊάοπι τϑουϑαὶ. ὕ{. ἑἰίαιη ι:8, δὲ ᾿π οἷν ἴῃ σοϊοιγρίαπι, δὲ βιῦρ6 6 (δοὶ( βυβρίἀϊιοῖυγ ἃ πι} 6 γα : ἔυγρθθ 6 ἢ] δὲ ῃγοῦγοβα βυηῖ Νὰ: πϑηὶ. οἱ ἐπ ἀδδίἀετία ἐπα δἰ ποαῖΐα, οἱ ἔπ ἰπφιάοδ, πυ8., 56 υἱ οἱ ἀϊν᾽ οι δροϊμίδῃλι5 υχογοπὶ; ἤθη οἱ ᾿ξ» 2 εχ ϑρί για βαποίο,, [(ἃ η05 4046 πος θα ΠΟΡΓΆΠΉΙ ἴῃ 566, ροιΐογθπ) ᾿νΝ8ΠῸ [Ν } 6 πηι}8 Γαι! οπ 6 πὶ ἴῃ τυ] Γαῖα, στερον, καὶ δικαίωμα ἕτερον. Ἐχεῖνο μὲν γὰρ οὐχ ἦν πολλῆς ἀνάγχης᾽ ἵνα γὰρ μή τις εἴπῃ, ἘἜχεϊνος Χριστὸς ἦν, καὶ Θεὸς ἦν, καὶ ἑαυτὸν παρέδωχεν, ἑτέρωθεν αὐτὸ μεθοδεύει λοιπὸν, λέγων " Οὕτως ὀφείλουσιν " οὐ γὰρ χάρις ἐστὶ τὸ πρᾶγμα, ἀλλ᾽ ὀφειλή. Εἰπὼν, ὡς τὰ ἑαυτῶν σώματα, ἐπήγαγεν, Οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀ.11᾽ ἐχερέφει καὶ θάλπει αὑτήν. Τουτέστι, θεραπεύει μετὰ πολλῆς τῆς ἐπιμελείας. Καὶ πῶς αὐτοῦ ἐστι σάρξ : “Αχουε " Τοῦτο νῦν ὀστοῦν ὃκ τῶν ὀστῶν μου, φησὶ, καὶ σὰρξ ἐκ τῆς σαρκός μου. Καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ, ΓἜσον»ται, φησὶν, εἰς σάρκα μίαν. Καθὼς καὶ ὁ [141] Χριστὸς ἠγάπησε τὴν σίαν. Ἐπὶ τὸ πρῶτον ὑπόδειγμα ἦλθεν. Ὅτι μέλη ἐσμὲν τοῦ σώματος αὑτοῦ, ἐχ τῆς σαρχὸς αὖτοῦ, καὶ ἐκ τῶν ὀστῶν αὐτοῦ. Πῶς; ᾿Απὸ γὰρ τῆς ἡμετέρας γέγονεν ὕλης, ὥσπερ καὶ ἡ Εὔα σὰρξ ἀπὸ τῆς σαρχὸς τοῦ ᾿Αδάμ. Καλῶς δὲ ὀστῶν καὶ σαρχὸς ἐμνημόνευσε " ταῦτα γάρ ἐστιν ἐν ἡμῖν τὰ χυριώτερα, σάρχες καὶ ὀστᾶ “ τὰ μὲν ὥσπερ τις τρόπις ὑποχείμενα, τὰ δὲ ὥσπερ οἰχοδομία. ᾿Αλλ᾽ ἔχεῖνο μὲν δῆλον τοῦτο δὲ πῶς; Ὥσπερ ἐχεῖ τοσαύτη ἐγγύτης ἐστὶν, οὕτω, φησὶ, καὶ ἐνταῦθα. Τί ἔστιν, ἐκ τῆς σαρχὸς αὐτοῦ; Τουτέστι, γνησίως ἐξ αὐτοῦ. Καὶ πῶς τοῦ Χριστοῦ μέλη οὕτως ἐσμέν; Ὅτι χατ᾽ αὐτὸν γεγενήμεθα. Καὶ πῶς ἐχ τῆς σαρχός; Ἴστε ὅσοι μετέχετε μυστηρίων " ἐκ τούτου γὰρ εὑθέως ἀναπλαττόμεθα. Καὶ πῶς; Πάλιν ἄκουε τοῦ μαχαρίου τούτου λέγοντος “ ᾿Επεὶ οὖν τὰ παιδία καὶ αὑτὸς μετέσχε τῶν αὐτῶν. ᾿Αλλ’ ἐνταῦθα αὖτὸς ἡμῖν ἐχοινώνησεν, οὐχ ἡμεῖς αὐτῷ " πῶς οὖν ἐκ τῆς σαρχὸς αὐτοῦ ἐσμεν, καὶ ἐχ τῶν ὀστῶν αὐτοῦ; Τινὲς τὸ αἷμά φασι καὶ τὸ ὕδωρ, οὐχ ἔστι δέ" ἀλλ᾽ ὅπερ δηλοῦν βούλεται, τοῦτό ἔστιν, ὅτι ὥσπερ ἄνευ. συνουσία; ἐχεῖνος γεγέννηται ἐχ Πνεύματυς ἁγίον, οὕτω καὶ ἡμεῖς γεννώμεθα ἐν τῷ λουτρῷ. Ὅρα πόσα ὑποδείγματα, ὥστε πιστευθῆναι τὴν γέννησιν ἐχείνην. Ὦ τῆς ἀνοίας τῶν αἱρετιχῶν ! τὸ ἤδη τεχθὲν ἐξ ὕδατος, ὅτι τίχτεται, γέννημα ἀληθινὸν ὁμολογοῦσιν " ὅτι δὲ γινώμεθα αὐτοῦ σῶμα,, οὐ δέχονται. Ἂν τοίγυν τοῦτο μὴ γιδύμεθα, πῶς ἁρμόαει τὸ, Ἐχ τῆς σαρκὸς αὑτοῦ, καὶ ἐκ τῶν ὀστέων αὐτοῦ, λεγόμε-νὸν Σχόπει δέ" ἐπλάσθη ὁ ᾿Αδὰμ, ἐτέχθη ὁ Χριστός " ἐχ τῆς πλευρᾶς τοῦ ᾿Αδὰμ εἰσῆλθε φθορὰ, ἐχ τῆς πλευρᾶς τοῦ Χριστοῦ ἐπήγασεν ἡ ζωή " ἐν παραδείσῳ ἐδλάστησε θάνατος, ἐν τῷ. σταυρῷ αὐτοῦ ἡ,
Ti beltion tou ouranou, eipe moi, ti beltion tōn astrōn? Hoion an eipois sōma, ouk estin houtō leuchon' hoious an eipois ophthalmous, ouk eisin houtō phaidroi. [146] Toutōn de genomenōn kai hoi angeloi ethaumasan, kai hēmeis nyn thaumazomen, all᾽ ouch hamoiōs, hōs para tēn archēn. Toiouton gar hē synētheia" ouch homoiōs echplēttei " posǭ mallon epi gynaikos? An de kai nosos epigenētai, eutheōs apeptē to pan. Eunoian zētōmen para gynaichos, metriophrosynēn, epieikeian " tauta tou challous ta gnōriesmata " sōmatos mentoi hōran mē zētōmen, mēde enchalōmen autę̄ peri toutōn, hōn ouch esti chyria, mallon de mēde holōs enchalōmen (tolmērōn gar), mēde apodyspetōmen, mēde dyscherainōmen. Ē ouch horate posoi gynaixin hōraiais synoichēsantes, eleeinōs ton bion katestrepsan? posoi de ou sphodra eumorphois, meta pollēs hēdonēs eis eschaton gēras ēlasan? Ton spilon ton esōthen aposmychōmen, tas rhytidas tas endon echtillōmen, tous mōmous tous epi tēs psychę̄s anelōmen. Toiouton ho theos epizētei challos " tǭ Theǭ, mē hēmin, kalēn autēn chatascheuazōmen. Mē chrēmata zētōmen, mēde eugeneian tēn exōthen, all᾽ eugeneian tēn en psychę̄. Mēdeis apo gynaidistos houtos ho ploutos " mēde holōs zēteitō tis enteuthen ploutein. Hoi gar boulomenoi ploutein, phēsin, empiptousin eis peirasmon, kai epithymias anoētous kai biladeras, kai eis pagidas kai olethron kai apōleian. ᾿Apo gynaichos toinyn mē zētei chrēmatōn periousian, kai panta heurēseis ta alla eucholōs. Tis, eipe moi, ta chyriōtera apheis, tōn elattonōn epimelēsetai? ᾿All᾽, oimoi ! pantachou touto paschomen ᾿ chan paida chtēsōmetha, ou spoudazomen hopōs genētai: agathos, all᾽ hopōs plousian autǭ gynaika ladōmen " ouch hopōs eutropos, all᾽ hopōs euporos " chan epitēdeuma metiōmen, ouch hopōs hamartēmatōn apēllagmenon hē, all᾽ hopōs hēmin kerdos propoisę̄ mega " kai panta gegons chrēmata. Dia touto panta diephthartai, hoti echeinos hēmas katechei ho erōs. Houtōs opheilousi, phēpin, hoi andres agapąn tas heautōn gynaichas, hōs ta heautōn sōmata. Ti dē touto estin? Hōs eis meizona eichona, kai sphodroteron ēlthen hypodeigma " eu pouto de monon, alla kai hōs engyteron, kai saphepai hoi ianai, hoi p ios auïaopi tϑouϑai. hy{. heiiaiē i:8, de ᾿p hoin ię̄ soïoigriapi, de biyr6 6 (doi( bybriaïioiyg ha pi} 6 ga : eugrthth 6 ē] de ę̄gougoba byēi Na: pϑēi. hoi ep addiaetia epa di poaiïa, hoi ep ipphiaod, py8., 56 hui hoi aïn᾽ oi droïmidę̄li5 ychogopi? ēthē hoi ᾿x» 2 ech ϑri gia bapoio,, [(ha ē05 4046 pos tha PORGAPĒI ię̄ 566, roiïogthp) ᾿nN8PO [N } 6 pēi}8 Gai! op 6 pi ię̄ ty] Gaia, steron, kai dikaiōma heteron. Echeino men gar ouch ēn pollēs ananchēs᾽ hina gar mē tis eipę̄, EEcheïnos Christos ēn, kai Theos ēn, kai heauton paredōchen, heterōthen auto methodeuei loipon, legōn " Houtōs opheilousin " ou gar charis esti to pragma, all᾽ opheilē. Eipōn, hōs ta heautōn sōmata, epēgagen, Oudeis gar pote tēn heautou sarka emisēsen, a.11᾽ echerephei kai thalpei hautēn. Toutesti, therapeuei meta pollēs tēs epimeleias. Kai pōs autou esti sarx : “Achoue " Touto nyn ostoun hok tōn ostōn mou, phēsi, kai sarx ek tēs sarkos mou. Kai ou touto monon, alla kai, GEson»tai, phēsin, eis sarka mian. Kathōs kai ho [141] Christos ēgapēse tēn sian. Epi to prōton hypodeigma ēlthen. Hoti melē esmen tou sōmatos hautou, ech tēs sarchos autou, kai ek tōn ostōn autou. Pōs? ᾿Apo gar tēs hēmeteras gegonen hylēs, hōsper kai hē Eua sarx apo tēs sarchos tou ᾿Adam. Kalōs de ostōn kai sarchos emnēmoneuse " tauta gar estin en hēmin ta chyriōtera, sarches kai osta “ ta men hōsper tis tropis hypocheimena, ta de hōsper oichodomia. ᾿All᾽ echeino men dēlon touto de pōs? Hōsper echei tosautē engytēs estin, houtō, phēsi, kai entautha. Ti estin, ek tēs sarchos autou? Toutesti, gnēsiōs ex autou. Kai pōs tou Christou melē houtōs esmen? Hoti chat᾽ auton gegenēmetha. Kai pōs ech tēs sarchos? Iste hosoi metechete mystēriōn " ek toutou gar heutheōs anaplattometha. Kai pōs? Palin akoue tou machariou toutou legontos “ ᾿Epei oun ta paidia kai hautos metesche tōn autōn. ᾿All’ entautha autos hēmin echoinōnēsen, ouch hēmeis autǭ " pōs oun ek tēs sarchos autou esmen, kai ech tōn ostōn autou? Tines to haima phasi kai to hydōr, ouch esti de" all᾽ hoper dēloun bouletai, touto estin, hoti hōsper aneu. synousia? echeinos gegennētai ech Pneumatys hagion, houtō kai hēmeis gennōmetha en tǭ loutrǭ. Hora posa hypodeigmata, hōste pisteuthēnai tēn gennēsin echeinēn. Ō tēs anoias tōn hairetichōn ! to ēdē techthen ex hydatos, hoti tichtetai, gennēma alēthinon homologousin " hoti de ginōmetha autou sōma,, ou dechontai. An toigyn touto mē gidymetha, pōs harmoaei to, Ech tēs sarkos hautou, kai ek tōn osteōn autou, legome-non Schopei de" eplasthē ho ᾿Adam, etechthē ho Christos " ech tēs pleuras tou ᾿Adam eisēlthe phthora, ech tēs pleuras tou Christou epēgasen hē zōē " en paradeisǭ edlastēse thanatos, en tǭ. staurǭ autou hē,
What is better than heaven, tell me, what better than the stars? Whatever body you name, it is not so white; whatever eyes you name, they are not so bright. When these came into being the angels too wondered, and we wonder now, but not as at the beginning. For such is habit: it does not strike us in the same way. How much more with a wife! And if sickness comes on too, at once the whole has flown away. Let us seek from a wife goodwill, modesty, gentleness; these are the marks of beauty. But let us not seek bloom of body, nor blame her for things of which she is not mistress; or rather let us not blame at all (for that belongs to the rash), nor be peevish, nor be vexed. Or do you not see how many who lived with beautiful wives ended their lives pitiably, and how many who lived with not very handsome ones came to extreme old age with much pleasure? Let us wipe away the stain within, pluck out the wrinkles inside, remove the blemishes on the soul. Such is the beauty God seeks; let us make her beautiful for God, not for us. Let us not seek money, nor noble birth outwardly, but nobility of soul. Let no one … from a wife … this wealth; let no one seek to grow rich from this source at all. “For those who wish to be rich,” he says, “fall into temptation and many foolish and harmful desires, and into snares and ruin and destruction.” Do not seek, then, abundance of money from a wife, and you will find all the rest easily. Who, tell me, leaving aside the more important things, will take care of the lesser? But alas! we suffer this everywhere: if we have a son, we do not take trouble that he may become good, but that we may take a rich wife for him; not that she may be of good character, but that she may be well off; and if we take up a trade, it is not that it may be free of sins, but that it may bring us great gain; and everything has become money. That is why everything is corrupted, because that love holds us. “So ought husbands,” he says, “to love their own wives as their own bodies.” What is this? He has come to a greater image and a stronger example; and not this only, but also a nearer and clearer one, and another claim. … For that one was not of great necessity; for lest anyone say, “That one was Christ and was God, and gave himself up,” he next approaches it from another side, saying, “So they ought”; for the thing is not a favour but a debt. Having said, “as their own bodies,” he added: “For no one ever hated his own flesh, but nourishes and cherishes it,” that is, tends it with great care. And how is she his flesh? Hear: “This now is bone of my bones,” he says, “and flesh of my flesh.” And not only this, but also, “They shall become,” he says, “one flesh.” “Just as Christ also the church.” He has come to the first example. “For we are members of his body, of his flesh and of his bones.” How? For he came into being from our material, just as Eve too was flesh from the flesh of Adam. And he rightly mentioned bones and flesh; for these are the more important things in us, flesh and bones: the one lying beneath like a keel, the other like the building. But that is clear; how is this? As there, he says, there is such nearness, so here too. What is “of his flesh”? That is, truly from him. And how are we members of Christ in this way? Because we have come into being according to him. And how from his flesh? You know, all of you who share in the mysteries; for by this we are at once refashioned. And how? Hear this blessed man again saying, “Since, then, the children have shared, he himself likewise partook of the same things.” But there he shared with us, not we with him; how then are we of his flesh and of his bones? Some say it means the blood and the water, but it is not so; but what he wishes to show is this: that as he was born without intercourse of the Holy Spirit, so we too are born in the washing. See how many examples, so that that birth may be believed. O the folly of the heretics! They confess that what has already been born from water, because it is born, is a true offspring; but that we become his body they do not accept. If, then, we do not become this, how does the saying, “of his flesh and of his bones,” fit? But consider: Adam was formed, Christ was born; from the side of Adam corruption came in, from the side of Christ life sprang forth; in paradise death sprouted, in his cross life …
20.4PG 62:137
Ὡς οὖν ὁ ΥἹὸς τοῦ Θεοῦ τῇ, Κ ἡμετέρας φύσεως, οὕτως ἡμεῖς τῆς οὐσίας αὑτοῦ" καὶ ὡς ἡμᾶς ἐχεῖνος ἔχει ἐν ἑαυτῷ, οὕτω καὶ ἡμεῖς; αὐτὸν ἔχομεν ἐν ἡμῖν. ᾿Αγτὶ τούτου καταλείψει ἄγθρωπος τὸν πατέρα αὑτοῦ καὶ τὴν μητέρα αὑτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὑτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. Ἰδοὺ καὶ τρῖτον δικαίωμα " δείχνυσι γὰρ, ὅτι τοὺς γεννησαμένους τις ἀφεὶς καὶ ἐξ ὧν ἔφυ, ἐκείνῃ συμπλέχεται " καὶ λοιπὸν ἡ σὰρξ ὁ πατὴρ καὶ ἡ μήτηρ καὶ ὁ παῖς ἐστιν ἐχ τῆς ἑχατέρου συνουσίας συγχραθεῖσα " καὶ γὰρ μιγέντων τῶν σπερμάτων, τέχτεται ὁ παῖς ὥστε τοὺς τρεῖς «4 εἶναι μίαν σάρχα. Οὕτως οὖν ἡμεῖς πρὸς τὸν Χριστὸν γινόμεθα μία σὰρξ διὰ μετουσίας " καὶ πολλῷ μᾶλλον ἡμεῖς, ἣ τὸ παιδίον. Τί δὴ ποτε; Ὅτι ἐξ ἀρχῆς οὕτω γέγονε. Μὴ μο: λέγε, ὅτι τοιάδε ἐστί͵ καὶ τοιάδε ἐστίν. Οὐχ ὁρᾷς, ὅτι καὶ ἐν τῇ σαρχὶ πολλὰ. ἔχομεν ἐλαττώματα; Ὁ μὲν γάρ ἐστι χωλὸς, ὁ δὲ διἐστραμμένους ἔχει τοὺς πόδας, ἕτερης χεῖρας ξηρὰς, ἄλλος ἄλλο τι μέλος ἀσθενές " καὶ ὅμως οὐχ ἀλγεῖ οὐδὲ ἐχχόπτει, ἀλλὰ καὶ προτίθησιν [148] αὐτὸ πολλάχις τοῦ ἄλλου" εἰχότως " αὐτοῦ γάρ ἕατιν. Ὅσην. τοίνυν ἕχαστος πρὸ; ἑαυτὸν ἀγάπην ἔχει, τοσαύτην. πρὸς τὴν γυναῖχα ἡμᾶς βούλεται ἔχειν - οὐχ ὅτι φύαεως μιᾶς χοινωνοῦμεν, ἀλλὰ πλέον τοῦτο ἡμῖν τὸ δικαίωμα τὸ πρὸς τὴν γυναῖχα, ἐπειδὴ οὐχέτι δύο εἰσὶ αώματα, ἀλλ᾽ ἕν, ὁ μὲν χεφαλὴ ὧν, ἡ δὲ σῶμα. Καὶ πῶς φησιν ἀλλαχοῦ, Κερα,1ὴ δὲ Χριστοῦ ὁ Θεός; Τοῦτο καὶ ἐγώ φημι, ὅτι ὥσπερ ἕν σῶμα ἡμεῖς, οὕτω καὶ ὁ Χριστὸς καὶ ὁ Πατὴρ ἕν. Εὐρίσχεται ἄρα καὶ ὁ Πατὴρ χεφαλὴ ἡμῶν ὦν. Δύο τίθησιν ὑποδείγματα, τὸ τοῦ σώματος, καὶ τὸ τοῦ Χριστοῦ " διὸ καὶ ἐπάγει: Τὸ μυστήριον τοῦτο μέγα ἐστίν " ἐγὼ δὲ “έγω εἰς Χριστὸν καὶ εἷς τὴν ᾿Εκχιλησίαν. Τί ἔστι τοῦτο; Μέγα μυστήριον αὐτό φησιν, ὅτι μέγα τι καὶ θαυμαστὸν ἠνίξατο ὁ μαχάριος Μωῦσῆς, μᾶλλον δὲ ὁ Θεός " τέως μέντοι, Εἰς Χριστὸν, φησὶ, «λ1όγω, ὅτι καὶ αὐτὸς τὸν Πατέρα ἀφεὶς χατῆλθε, καὶ ἦλθε πρὸς τὴν νύμφην, καὶ ἐγένετο εἰς πνεῦμα ἕν" Ὁ κολλώμενος γὰρ τῷ Κυρίῳ, ἓν πνεῦμά ἔστι. Καὶ καλῶς εἶπε᾽ Μέγα μυστὴήριόν ἐστιγ' ὡς ἂν εἰ ἔλεγε᾽ Πλὴν ἀλλ᾽ οὐχ ἣ ἀλληγορία ἀνατρέπει: τὴν ἀγάπὴν. Πλὴν καὶ ὑμεῖς οἱ καθ' ἔνα, ἕκαστος τὴν ἑαυτοῦ γυναῖχα οὕτως ἀγαπάτω, ὡς ἑαυτόν" ἡ δὲ γυνὴ ἵνα φοδῆται τὸν ἄνδρα. “Ὄντω: γὰρ, ὄντως μυστήριόν ἐστι, καὶ μέγα μυστήριον, ὅτι τὸν φύντα, σαν, τὴν ταλαιπωρηθεῖσαν ἀφεὶς, τοὺς τὰ τοσαῦτα εὐεργετήσαντας, τοὺς ἐν συνηθείζ γενομένους, τῇ μηδὲ ὀφθείσῃ, μηδὲ χοινόν τι ἐχούσῃ πρὸς αὐτὸν πρασχολλᾶται, καὶ πάντων αὐτὴν προτιμᾷ. Μυστή ριον ὄντως ἐστί. Καὶ οἱ γονεῖς τούτων γινομένων οὐχ ἄχθονται, ἀλλὰ μὴ γινομένων μᾶλλον " καὶ χρημάτῶν ἀναλισχομένων καὶ δαπάνης γινομένης, ἥδονται. "Ὄντως μέγα μυστήριον, ἀπόῤῥητόν τινα σοφίαν ἔχον. Τοῦτο ἄνωθεν προφητεύων ἐδήλου Μωῦσῆς τοῦτο καὶ νῦν ὁ Παῦλος βοᾷ λέγων " Εἰς Χριστὲ» καὶ εἰς τὴν Ἐκχχιησίαν. Πλὴν οὐ δι᾿ αὐτὸν εἴρηται μόνον οὕτως, ἀλλὰ καὶ διὰ τὴν γυναῖκα, ἵνα ὡς τὴν ἰδίαν σάρχα αὐτὴν θάλπῃ, ὡς καὶ ὁ Χριστὸς τὴν Ἔχχλησίαν. Ἡ δὲ γυνὴ ἵνα φοδῆται τὸν ἄνδρα. Οὐχέτι τὰ τῆς ἀγάπης τίθησι μόνον, ἀλλὰ τί; Ἵνα. φοδῆται τὸν ἄγδρα. ᾿Αρχὴ δευτέρα ἐστὶν ἡ γυνή. Μήτε οὖν αὕτη τὴν ἰσοτιμίαν ἀπαιτείτω ᾿ ὑπὸ γὰρ τὴν κεφαλήν ἐστι " μήτε ἐκεῖνος ὡς ὑποτεταγμένης χαταφρονείτω" σῶμα γάρ ἐστι, χἂν χαταφρανῇ τοῦ σώματος ἡ χεφαλὴῇ, καὶ αὐτὴ προσαπολεῖται " ἀλλ᾽ ἀντίῤῥοπον τῆς ὑπαχοῆ: εἰσαγέτω τὴν ἀγάπην. Ὥσπερ ἡ χεφαλὴ, καὶ τὸ αὥμα " τὸ μὲν αὐτῇ πρὸς διαχονίαν παρέχον τὰς χεῖρας, τοὺς πόδας, τὰ λοιπὰ πάντο μέλη " ἐκείνη δὲ αὐτοῦ προνοουμένη, πᾶσαν ἐν ἑαυτῇ αἴσθησιν ἔχουσα. Οὐδὲν ταύτης ἄμεινον τῆς συζυγίας. Καὶ πῶς ἂν γένοιτο ἀγάπη, φησὶ, φόθδου ὄντος; Μάλιστα τότε ἂν γένοιτο. Ἡ [149] γὰρ φοθουμένη καὶ ἀγαπᾷ ἡ ἀγαπῶσα ςοδεῖται ὡς χεφαλῇν, καὶ ἀγαπᾷ ὡς μέλος, ἐπεὶ καὶ ἡ χεφαλὴ μέ- )ος τοῦ παντός ἔστι σώματος. Διὰ τοῦτο τὴν μὲν ὁπέταξε͵ τὸν δὲ ἐπέθηχεν, ἵνα εἰρήνη ἧ. Ἔνθα γὰρ ἰσοτιμία, εἰρήνη οὐχ ἄν ποτε γένοιτο, οὐδὲ δημοχρατουμένης οἰχίας, οὐδὲ πάντων ἀρχόντων, ἀλλὰ ἀνάγχη μίαν εἶναι τὴν ἀρχήν. Καὶ ταῦτα πανταχοῦ ἐπὶ τῶν σωματιχῶν 4 " ἐπεὶ ἐὰν ὦσιν ἄνδρες πνευματιχοὶ, ἔτται εἰρήνη. Πενταχισχίλιαι ἧσαν ψυκαὶ, καὶ οὐδείς τι τῶν ὑπαρχόντων ἔλεγεν ἴδιον εἶναι, ἀλλ᾽ ὑπετάττόντο ἀλλήλοις. Τοῦτο δεῖγμα συνέσεως καὶ φόδου Θεοῦ. Τὸν μὲν οὖν τῆς ἀγάπης τρόπον ἔδειξε, τὸν δὲ
Hōs oun ho HuIos tou Theou tę̄, K hēmeteras physeōs, houtōs hēmeis tēs ousias hautou" kai hōs hēmas echeinos echei en heautǭ, houtō kai hēmeis? auton echomen en hēmin. ᾿Agti toutou kataleipsei agthrōpos ton patera hautou kai tēn mētera hautou, kai proskollēthēsetai pros tēn gynaika hautou, kai esontai hoi dyo eis sarka mian. Idou kai triton dikaiōma " deichnysi gar, hoti tous gennēsamenous tis apheis kai ex hōn ephy, ekeinę̄ symplechetai " kai loipon hē sarx ho patēr kai hē mētēr kai ho pais estin ech tēs hechaterou synousias synchratheisa " kai gar migentōn tōn spermatōn, techtetai ho pais hōste tous treis «4 einai mian sarcha. Houtōs oun hēmeis pros ton Christon ginometha mia sarx dia metousias " kai pollǭ mallon hēmeis, hē to paidion. Ti dē pote? Hoti ex archēs houtō gegone. Mē mo: lege, hoti toiade esti͵ kai toiade estin. Ouch horąs, hoti kai en tę̄ sarchi polla. echomen elattōmata? Ho men gar esti chōlos, ho de diestrammenous echei tous podas, heterēs cheiras xēras, allos allo ti melos asthenes " kai homōs ouch algei oude echchoptei, alla kai protithēsin [148] auto pollachis tou allou" eichotōs " autou gar heatin. Hosēn. toinyn hechastos pro? heauton agapēn echei, tosautēn. pros tēn gynaicha hēmas bouletai echein - ouch hoti phyaeōs mias choinōnoumen, alla pleon touto hēmin to dikaiōma to pros tēn gynaicha, epeidē oucheti dyo eisi aōmata, all᾽ hen, ho men chephalē hōn, hē de sōma. Kai pōs phēsin allachou, Kera,1ē de Christou ho Theos? Touto kai egō phēmi, hoti hōsper hen sōma hēmeis, houtō kai ho Christos kai ho Patēr hen. Eurischetai ara kai ho Patēr chephalē hēmōn ōn. Dyo tithēsin hypodeigmata, to tou sōmatos, kai to tou Christou " dio kai epagei: To mystērion touto mega estin " egō de “egō eis Christon kai heis tēn ᾿Ekchilēsian. Ti esti touto? Mega mystērion auto phēsin, hoti mega ti kai thaumaston ēnixato ho macharios Mōysēs, mallon de ho Theos " teōs mentoi, Eis Christon, phēsi, «l1ogō, hoti kai autos ton Patera apheis chatēlthe, kai ēlthe pros tēn nymphēn, kai egeneto eis pneuma hen" Ho kollōmenos gar tǭ Kyriǭ, hen pneuma esti. Kai kalōs eipe᾽ Mega mystēērion estig' hōs an ei elege᾽ Plēn all᾽ ouch hē allēgoria anatrepei: tēn agapēn. Plēn kai hymeis hoi kath' ena, hekastos tēn heautou gynaicha houtōs agapatō, hōs heauton" hē de gynē hina phodētai ton andra. “Ontō: gar, ontōs mystērion esti, kai mega mystērion, hoti ton phynta, san, tēn talaipōrētheisan apheis, tous ta tosauta euergetēsantas, tous en synētheiz genomenous, tę̄ mēde ophtheisę̄, mēde choinon ti echousę̄ pros auton praschollatai, kai pantōn autēn protimą. Mystē rion ontōs esti. Kai hoi goneis toutōn ginomenōn ouch achthontai, alla mē ginomenōn mallon " kai chrēmatōn analischomenōn kai dapanēs ginomenēs, hēdontai. "Ontōs mega mystērion, aporrhēton tina sophian echon. Touto anōthen prophēteuōn edēlou Mōysēs touto kai nyn ho Paulos boą legōn " Eis Christe» kai eis tēn Ekchchiēsian. Plēn ou di᾿ auton eirētai monon houtōs, alla kai dia tēn gynaika, hina hōs tēn idian sarcha autēn thalpę̄, hōs kai ho Christos tēn Echchlēsian. Hē de gynē hina phodētai ton andra. Oucheti ta tēs agapēs tithēsi monon, alla ti? Hina. phodētai ton agdra. ᾿Archē deutera estin hē gynē. Mēte oun hautē tēn isotimian apaiteitō ᾿ hypo gar tēn kephalēn esti " mēte ekeinos hōs hypotetagmenēs chataphroneitō" sōma gar esti, chan chataphranę̄ tou sōmatos hē chephalēę̄, kai autē prosapoleitai " all᾽ antirrhopon tēs hypachoē: eisagetō tēn agapēn. Hōsper hē chephalē, kai to haōma " to men autę̄ pros diachonian parechon tas cheiras, tous podas, ta loipa panto melē " ekeinē de autou pronooumenē, pasan en heautę̄ aisthēsin echousa. Ouden tautēs ameinon tēs syzygias. Kai pōs an genoito agapē, phēsi, phothdou ontos? Malista tote an genoito. Hē [149] gar phothoumenē kai agapą hē agapōsa sodeitai hōs chephalę̄n, kai agapą hōs melos, epei kai hē chephalē me- )os tou pantos esti sōmatos. Dia touto tēn men hopetaxe͵ ton de epethēchen, hina eirēnē hē. Entha gar isotimia, eirēnē ouch an pote genoito, oude dēmochratoumenēs oichias, oude pantōn archontōn, alla ananchē mian einai tēn archēn. Kai tauta pantachou epi tōn sōmatichōn 4 " epei ean ōsin andres pneumatichoi, ettai eirēnē. Pentachischiliai hēsan psykai, kai oudeis ti tōn hyparchontōn elegen idion einai, all᾽ hypetattonto allēlois. Touto deigma syneseōs kai phodou Theou. Ton men oun tēs agapēs tropon edeixe, ton de
As, then, the Son of God [shared] in our nature, so we in his substance; and as he has us in himself, so we too have him in us. “For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh.” See a third claim too: for he shows that a man, leaving those who begot him and from whom he sprang, is knit to her; and then the flesh is father and mother and child, blended from the intercourse of each; for when the seeds are mingled the child is born, so that the three are one flesh. So, then, we become one flesh with Christ through participation, and much more we than the child. Why so? Because so it was from the beginning. Do not tell me that she is like this and like that. Do you not see that in the flesh too we have many defects? One is lame, another has twisted feet, another withered hands, another some other weak member; and yet he does not grieve or cut it off, but often even prefers it to the other; naturally, for it is his own. As much love, then, as each has for himself, so much he wishes us to have for our wife; not because we share one nature, but this claim toward the wife is greater, since they are no longer two bodies but one, he being the head and she the body. And how does he say elsewhere, “And the head of Christ is God”? I say this too: that as we are one body, so also Christ and the Father are one. So the Father too is found to be our head. He sets down two examples, that of the body and that of Christ; that is why he also adds, “This mystery is great; but I speak with reference to Christ and to the church.” What is this? He calls it a great mystery because the blessed Moses, or rather God, hinted at something great and wonderful; but for the present, “I speak,” he says, “with reference to Christ,” because he too, leaving the Father, came down and came to the bride and became one spirit; “for he who is joined to the Lord is one spirit.” And he rightly said, “This mystery is great,” as if he said: yet the allegory does not overturn love. “However, let each one of you also love his own wife as himself, and let the wife see that she fears her husband.” For truly, truly it is a mystery, and a great mystery, that leaving the one who begot him … her who laboured for him, those who did him so many kindnesses, those with whom he grew up, he is joined to one never seen before, who has nothing in common with him, and honours her above all. It is truly a mystery. And the parents are not grieved when these things happen, but rather when they do not; and when money is spent and expense incurred, they are glad. Truly a great mystery, holding some unspeakable wisdom. This Moses showed, prophesying from of old; this Paul too now cries aloud, saying, “with reference to Christ and to the church.” Yet it was not said so for his sake only, but also for the wife's, that he may cherish her as his own flesh, as Christ also the church. “And let the wife see that she fears her husband.” He no longer sets down only the things of love, but what? “That she fears her husband.” The wife is a second authority. Let her not, then, demand equality of honour, for she is under the head; and let him not despise her as subject, for she is the body; and if the head despises the body, it will itself perish with it. But let him bring in love as a counterweight to her obedience. As the head and the body: the one offers it hands, feet, and all the other members for service; the other takes forethought for it, having all perception in itself. Nothing is better than this union. And how can there be love, someone says, when there is fear? Then above all there can be. For she who fears also loves; she who loves fears him as head, and loves him as a member, since the head too is a member of the whole body. That is why he made the one subject and set the other over her, so that there might be peace. For where there is equality of honour there could never be peace, neither in a household ruled as a democracy, nor where all are rulers; but there must be one authority. And this is so everywhere among bodily men; since if men are spiritual, there will be peace. There were five thousand souls, and no one said that any of his possessions was his own, but they were subject to one another. This is a sign of understanding and of the fear of God. He has shown, then, the manner of love, and …
20.5PG 62:137
Καὶ ὅρα τὸν μὲν τῆς ἀγάπης πλατύνοντα, τὰ χατὰ Χριστὸν διηγούμενον, τὰ κατὰ τὴν σάρχα τὴν ἰδίαν, «ὃ, Ἀγτὶ τούτου καταλείψει ἄγθρωπος τὴν μητέρα αὑτοῦ καὶ τὸν πατέρα " τὰ δὲ τοῦ φόβου οὐχἐτι πλατύνει. Τί δήποτε; Ὅτι τοῦτο μᾶλλον βούλεται χρατεῖν, τὸ τῆς ἀγάπης. Ταύτης γὰρ οὔσης, πάντα ἕπεται τὰ ἄλλα " ἐχείνου δὲ ὄντος, οὐ πάντως. Ὁ μὲν γὰρ ἀγαπῶν τὴν γυναῖχα, χἂν μὴ σφόδρα ἔχῃ πειθηνίαν. πάντα ὅμως ὑποστήσεται " οὕτω δύσχολον καὶ χαλεπὸν ἣ ὁμόνοια, ὅταν μὴ τῇ τῆς τυραννίδος ἀγάπῃ ὦσι συνδεδεμένοι " ὁ μέντοι φόδος οὐ πάντως τοῦτο χατορθώσει. Διὰ τοῦτο ἐνδιατρίδει τούτῳ πλέον, ὅπερ ἐστὶν ἰσχυρόν. Καὶ δοχοῦσα πλεονεκτεῖσθαι ἡ γυνὴ, ὅτι φοδεῖσθαι προσετάγη, πλεονεχτεῖ " τὸ γὰρ χυριώτερον ὁ ἀνὴρ προστέταχται, τὸ ἀγαπᾷν. Τί οὖν, ἂν μὴ φοδῆται, φησὶν, ἡ γυνή; Σὺ ἀγάπα, τὸ σαυτοῦ πλήρου. Καὶ γὰρ ἂν τὰ παρὰ τῶν ἄλλων μὴ ἕπηται, τὰ παρ᾽ ἡμῶν ἕπεσθαι δεῖ. Οἷόν τι λέγω" “Ὑποτασσόμενοι, φησὶν, ἀ.1.:ή.1οις ἐν φόδῳ Χριστοῦ. Τί οὖν, ἂν ὁ ἕτερος μὴ ὑποτάσσηται; Σὺ πείθὴου τῷ νόμῳ τοῦ θεοῦ. Οὕτω δὴ καὶ ἐνταῦθα " ἡ ᾿ χοῦν γυνὴ χἂν μὴ ἀγαπᾶται, ὅμως φοδείσθω, ἵνα μηδὲν ἢ παρ᾽ αὐτῇ γεγονός Ρ" ὅ τε ἀνὴρ, ἂν μὴ φο- Θἧται ἡ γυνὴ, ὅμως ἀγαπάτω, ἵνα μηδὲν αὐτὸς ὕστεοὗ ᾿ ἕχαστος γὰρ τὸ ἴδιον ἀπέλαδεν. "Ἄρα γάμος ἐστὶν οὗτος γινόμενος χατὰ Χριστὸν, γάμος πνευμαπιχὺς καὶ γέννησις πνευματιχὴ, οὐχ ἐξ αἱμάτων, οὐχ ἐξ ὠδίνων. Τοιαύτη καὶ ἡ τοῦ Ἰσαάχ " ἄχουε «ἧς Γραφῆς λεγούσης " Καὶ ἐξέλιπε παραγίγεσθαι Σάῤῥᾳ τὰ γυναικεῖα αὑτῆς. Καὶ ὁ γάμος οὐχ ἀπὸ πάθους οὐδὲ σωμάτων ς, ἀλλὰ πνευματικὸς ὅλος, φυχῆς πρὸς Θεὸν συναπτομένης συνάφειαν ἄῤῥητον, καὶ μόνης οἷδεν αὐτός. Διὰ τοῦτό φησιν μεγος τῷ Κυρίῳ, ὃν πνεῦμά ἐστιν. Ὅρα πῶς σπουδάξει καὶ τὴν σάρχα ἑνῶσαι τῇ σαρχὶ, καὶ τὸ πνεῦμα τῷ πνεύματι. Ποῦ οἱ αἱρετιχοί; Οὐχ ἂν, εἰ τῶν διαδεδλημένων ὁ γάμος ἦν, νύμφην καὶ νυμφίον ἐκάλεσεν " οὐχ ἂν προτρέπων ἐχεῖνο παρήγαγε τὸ, Καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα ὲ [450] καὶ πάλιν ἐπήγαγεν, ὅτι Κὶς τὸν Χριστὸν 4 γοίεὶ υηξιυ8 δα οὶ μίξεως νο! συμπλοκῆς. εἴρηται καὶ τὴν Ἐκχκιλησίαν. Περὶ γὰρ ταύτης καὶ ὁ Ψαλμῳδός φησιν" "᾿ΑχουσοΥ,, θύγατερ, καὶ ἴδε, καὶ χκιλῖνον τὸ οὗς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἵκου τοῦ πατρός σου" καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου. Διὰ τοῦτο καὶ ὁ Χριστὸς ἔλεγεν “ ᾿Εγὼ παρὰ τοῦ Πατρὸς ἐξῆλθον, καὶ ἤκω. ᾿Αλλ’ ὅταν εἴπω, ὅτι τὸν Πατέρα κατέλιπε, μὴ τοιοῦτον νομίσῃς, οἷον ἐπ᾽ ἀνθρώπων, τόπων μετάδασιν. Ὥσπερ γὰρ ἐχθῆναι λέγεται, οὐχ ἐπειδῇ ἐξῆλθεν, ἀλλὰ διὰ τὴν σάρχα, οὕτω καὶ τὸ, Κατέλιπε τὸν Πατέρα. Διὰ τί οὖν μὴ καὶ περὶ τῆς γυναιχὸς εἶπε, Προσχολληθήσεται πρὸς τὸν ἄνδρα αὐτῆς; Τί δήποτε; Ὅτι περὶ ἀγάπης διελέγετο, καὶ τῷ ἀνδρὶ διελέγετο. Ἐχείνῃ μὲν γὰρ περὶ φόδου διαλεγόμενος, φησίν " ᾿Αγήρ ἔστι κεραλὴ τῆς γυναικός " καὶ πάλιν, ὅτι Καὶ ὁ. Χριστὸς κεφαλὴ τῆς Ἐχκχ1ησίας " περὶ δὲ ἀγάπη; αὐτῷ διαλέγεται, καὶ αὐτῷ τὰ ταύτης ἐνεχείρισε, καὶ τὰ περὶ τῆς ἀγάπης πρὸς αὐτὸν ἐφθέγξατο, συσφίγγων αὐτὸν καὶ δυγχολλῶν. Ὃ γὰρ τὸν πατέρα διὰ τὴν γυναῖχα ἀφεὶς, καὶ αὐτὴν δὲ ταύτην πάλιν ἀφεὶς καὶ καταλιμπάνων, ποίας ἂν εἴη ἄξιος συγγνώμης; Οὐχ ὁρᾷς πόσης αὑτὴν ἀπολαύειν βούλεται τιμῆς ὁ Θεὺς, ὅτι σε τοῦ πατρὸς ἀπαγαγὼν, ταύτῃ προσήλωσε; Τί οὖν, ἂν τὰ καρ᾽ ἡμῶν γένηται, φησὶν, ἐχείνη δὲ μὴ ἀχολουθῇ; Εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω. Οὐ δεδού-λωται ὁ ἀδελφὸς, ἣ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις. ᾿Αλλ᾽ τει, μὴ καθὼς παρὰ δούλης" σῶμα γάρ ἔστι σόν’ ἂν γὰρ τὸ σόν. Ποῖος δέ ἐστιν ὁ φόδος Ὥστε μὴ μὴ ἐπανίστασθαι, ὥστε μὴ τῶν πρωτείων ἐρᾷν ἀρχεῖ μέχρι τούτων ἑστάναι τὸν φόδον. "Ἂν δὲ ἀγαπᾷς, ὡς ἐχελεύθης, μείζονα ἐργάσῃ ᾿ μᾶλλον δὲ οὐχέτι φόδῳ τοῦτο ἐργάσῃ, ἀλλὰ καὶ αὐτὴ ἡ ἀγάπη ἐργάζεταί τι. ᾿Ασθενέστεράν πῶς τὸ γένος ἐστὶν, πολλῆς δεόμενον τῆς βοηθείας, πολλῆς τῆς συγχαταδάσεως. Τί δὲ ἂν εἴποιεν οἱ δευτέροις συναπτόμενοι γάμοις; Οὐχὶ χαπαχρίνων λέγω, μὴ γένοιτο - καὶ γὰρ ὁ ᾿Απόστολος συνεχώρησεν " ἀλλὰ καὶ σφόδρα συγκαταδαίνων " πάντα αὐτῇ πόριζε, πάντα ὑπὲρ ἐχείνης πρᾶττε, καὶ ταλαιπωροῦ " ἀνάγχη τοι ἐκ εταν Ἐνταῦθα οὐχ ἀξιοῖ ἀπὸ τῶν ἔξωθεν παραδειγμάτων εἰσάγειν τὴν συμθουλὴν, ὅπερ πολλαχοῦ ποιεῖ. Ἤρκει γὰρ μέγα καὶ σφοδρὸν ὃν τὸ τοῦ Χριστοῦ " μᾶλλον δὲ καὶ εἰς ὑποταγῆς λόγον. Κατα.ξείψει, φησὶ, τὸν πατέρα καὶ τὴν μητέρω. Ἰδοὺ τοῦτο ἔξωθεν. ᾿Αλλ᾽ οὐχ εἶπε, Καὶ συνοικήσει, ἀλλὰ, τὴν ἀχριδῇ ἕνωσιν, τὴν μετὰ σφοδρότητος ἀγάπην δηλῶν, Καὶ οὐδὲ τούτῳ ἐρχέσθη, ἀλλὰ καὶ τῇ ἐπαγωγῇ ἔδειξε τὴν ὑποταγὴν οὕτως, ὡς μηχέτι τοὺς δύο φαίνεσθαι δύο. Οὐχ εἶπεν, Εἰς πνεῦμα, οὐκ εἶπεν, Εἰς ψυχήν " ἐχεῖνο μὲν γὰρ δῆλον, καὶ παντὶ δυνατόν " ἀλλ᾽ οὕτως, ὡς εἰς σάρχα μίαν εἶναι. ς΄. [151] Δευτέρα ἐστὶν ἀρχὴ αὕτη, ἀρχὴν ἔχουσα καὶ πολλὴν τὴν ὁμοτιμίαν" ἀλλ᾽ ὅμως ἔχει τι πλέον ὁ ἀνήρ. Τοῦτο σωτηρία μεγίστη οἰκίας, Ἐκεῖνο μὲν γὰρ τὸ τοῦ Χριστοῦ παρέλαθεν, οὐχ εἰς τὸ δεῖν ἀγαπᾷν μόνον, ἀλλὰ καὶ ῥυθμίζειν. Ἵνα ἧ, φησὶν, ἁγία καὶ ἄμωμος" τὸ δὲ, Τῆς σαργχὸς, εἰς τὸ ἀγαπᾷν, καὶ τὸ, Προσκο,.1ηθήσεται, ὁμοίως εἰς τὸ ἀγαπᾷν. "Δν δι δε δεῖ θὺ5 ἀἰσο θαι 6586 ργοργίυιη (Α εἰ. 4., ἐϑὶ ογις ἃς ναϊάυπι. Εἰ τυ θοῦ, αὐἱ νἱάδίυν 4] γεὶ Ἔρί γί] 6, οἱ βϑη γα 0 βρί ἱπάυϊφεπιία,, αἱ τα ἐπῆγε αι18 Βα δηΐων γδιο. ἡ υἱὰ. τοπίιθ, οὐ οἱ μοῦ ἰὰ φιιοί δι᾽ υπφ!! δὶς ὁδί}: βυ οϑῖυ, οἱ πος ροξεϑὶ 4] ΠΡ; 56 [(8 υἱ δἷ!, 1 πσαγπθ εἱ τπι]τᾶπὶ Βοποτὶϑ τη δ! δία; 86 ἰϑδη Υἱγ "ᾶπιὸ δἰ ἰε (ὁπ. 10. δ). ΑὨποι!, βὶ [μἱββαὶ γὰρ αὑτὴν χατασχευάσῃς ἀγίαν καὶ ἄμωμον, πάντα ἕπεται. Ζήτει τὰ τοῦ Θεοῦ, καὶ τὰ ἀνθρώπινα ἀχολουθήσει μετὰ πολλῆς τῆς εὐχολίας. Ῥύθμιζε τὴν γυναῖχα, καὶ οὕτω συγχροτεῖται ἡ οἰχία. ΓΑχουε τοῦ Παύλου λέγοντος" Εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴχῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν. ἂν οὕτω τὰς οἰχίας διοιχῶμεν τὰς ἑαυτῶν, καὶ πρὸς Ἔχχλησίας ἐπιστασίαν ἐσόμεθα ἐπιτήδειοι" καὶ ἡ οἰκία γὰρ Ἐχχλησία ἐστὶ μιχρά. Οὕτως ἕνι ἄνδρας καὶ γυναῖχας γενομένους ἀγαθοὺς, πάντας ὑπερδαλέσθαι. Ἐννόησον τὸν ᾿Αδραὰμ, τὴν Σάῤῥαν, τὸν Ἰσαὰχ, τοὺς τριαχοσίους δέχα καὶ ὀχτὼ οἰχογενεῖς" πῶς ἔγεμεν. Ἐχείνη καὶ τὸ ἀποστολικὸν ἐπλήρου παράγγελμα, καὶ τὸν ἄνδρα ἐφοδεῖτο " ἄχουε γὰρ αὐτῆς λεγούσης" Οὔπω μέν μοι γέγονεν ἕως τοῦ γῦν, ὁ δὲ κύριός μου πρεσδύτερος" κἀχεῖνος αὐτὴν οὕτως ἠγάπα, ὡς πάντα χελευούσῃ πείθεσθαι. Καὶ τὸ παιδίον ἐνάρετον ἦν, καὶ οἱ οἰκογενεῖς καὶ αὐτοὶ θαυμὰστοὶ, οἵ γε καὶ χινδυνεῦσαι μετὰ τοῦ δεσπότου οὐχ ὥχνησαν, οὐχ ἀνεδάλοντο, οὐδὲ τὴν αἰτίαν ἐζήτησαν" ἀλλ᾽ εἷς αὐτῶν ὁ προεστηχὼς οὕτω θαυμαστὸς ἦν, ὡς, Ἀλὶ γάμον ἐμπιστευθῆναι τοῦ μονογενοῦς παιδὸς, καὶ ἀποδτι μίαν ὑπερόριον. Καθάπερ γὰρ ἐπὶ στρατἡγοῦ, ὅταν καὶ τὸ στρατιωτιχὸν ἧ συγχεχροτη μένον, οὐδαμόθεν ὁ πυλέμιος ἐπεισέρχεται' οὕτω δὴ καὶ ἐνταῦθα, ὅταν ἀνὴρ καὶ γυνὴ καὶ παιδία καὶ οἰχέται ὧσι τῶν αὐτῶν ἐπιμελούμενοι, πολλὴ τῆς οἰκίας ἡ ὁμόνοια" ἐπεὶ, ἐὰν μὴ οὕτως ἧ, πολλάχις δι’ ἑνὸς οἰχέτου φαύλου τὸ πᾶν ἀνατρέπεται καὶ χαταλύεται, καὶ ὁ εἷς πολλάχις τὸ πᾶν ἠφάνισε καὶ διέφθειρε. Πολλὴν οὖν πρόνοιαν ποιώμεθα καὶ γυναιχῶν καὶ παίδων καὶ δούλων, εἰδότες ὅτι τὴν ἀρχὴν ἡμῖν αὖ- «οἷς εὔχολον χαταστήσομεν, καὶ ὅτι τὰς εὐθύνας ἡμέρους καὶ ἐπιειχεῖς ἕξομεν, καὶ ἐροῦμεν’ ᾿Ιδοὺ ἐγὼ καὶ τὰ παιδία, ἃ μοι ἔδωκεν ὁ Θεός. Ἐὰν ὁ ἀνὴο θαυμαστὸς, καὶ ἡ χεφαλὴ χαλὴ, καὶ τὸ λοιπὸν σῶμα οὐδεμίαν ὑποστήσεται βίαν. Τὰ μὲν οὖν χατὰ τὴν γυναῖχα πῶς ἂν χαλῶς διατεθείη καὶ τὸν ἄνδρα, ἀκριδῶς εἶπε, τὴν μὲν φοδεῖσθαι παραινέσας ὡς χεφαλὴν, τὸν δὲ ἀγαπᾷν ὡς γυναῖχα. Πῶς δ᾽ ἂν ταῦτα γένοιτο; φησίν " Ὅτι μὲν γὰρ δεῖ, ἔδειξε" τὸ δὲ πῶς, ἐγὼ πρὸς ὑμᾶς ἐρῶ " ἂν χρημάτων χαταφρονῶμεν, ἂν πρὺς ἕν ὁρῶμεν μόνον, ψυχῆς ἀρετὴν, ἂν τὸν τοῦ Θεοῦ φόδον ἔχωμεν πρὸ ὀφθαλμῶν. Ὅπερ γὰρ ἐν τοῖς πρὸς τοὺς δούλους διαλεγόμενος ἔλεγεν, Ὃ τι ἂν ποιήσῃ ἕκαστος ἀγαθὸν [152] ἢ κακὸν, τοῦτο κομιεῖται παρὰ τοῦ Κυρίου, τοῦτο καὶ ἐνταῦθα. Μὴ δι᾽ ἐχείνην τοίνυν τοσοῦτον, ὅσον διὰ τὸν Χριστὸν αὐτὴν ἀγαπᾷν. Τοῦτο γοῦν καὶ ἡνίξατο εἰπών" Ὡς τῷ Κυρίῳ. --- Ὡς τῷ Κυρίῳ τοίνυν πειθόμενος, καὶ δι᾽ αὐτὸν πάντα ποιῶν, οὕτω πάντα πρᾶττε" τοῦτο ἱχανὸν ἐναγαγεῖν καὶ πεῖσαι, καὶ μὴ ἀφεῖναι ἐρεσχελίαν τινὰ καὶ διχόνοιαν εἶναι. Μηδεὶς ἔστω πιστὸς συχοφαντῶν ἐπὶ τῆς γυναιχὸς τὸν ἄνδρα᾽ ἀλλὰ μηδὲ ὁ ἀνὴρ ἁπλῶς πιστευέτω χατὰ τῆς γυναιχὸς, μηδὲ ἢ γυνὴ περιεργαζέσθω εἰσόδους καὶ ἐξόδου: ἁπλῶς" μηδὲ μὴν μηδὲ ὁ ἀνὴρ ἄξιον παρεχέτω ἑαυτόν τινος ὑποψίας. Τί γὰρ, εἰπέ μοι, πᾶσαν τὴν ἡμέραν τοῖς φίλοις δίδοις σαυτὸν, τῇ δὲ γυναιχὶ τὴν ἑσπέραν, καὶ οὐδὲ οὕτως αὐτὴν δύνῃ πληροφορεῖν, καὶ ἐχτὸς ὑποψίας ποιεῖν; κᾶν ἐγχαλῇ ἡ γυνὴ, μὴ δυσχέραινε" φιλίας ἐστὶν, οὐχ ἀπονοίας" φιλίας ἐστὶ ζεούσης τὰ ἐγχλήματα καὶ διαθέσεως πεπυρωμένης καὶ φόθου. Δέδοικε γὰρ μὴ τις αὐτῆς ἔχλεψε τὴν εὐνὴν, μή τις αὐτὴν περὶ τὸ χεφάλαιον τῶν ἀγαθῶν ἐζημίωσε, μὴ τις αὐτῆς τὴν χεφαλὴν ἀφείλετο, μή τις διώρυξε τὴν εὐνὴν. "Ἔστι καὶ ἄλλη μιχροψυχίας ὑπόθεσις" μηδεὶς πέρα τοῦ μέτρον τῶν οἰχετῶν ἀντιποιείσθω, μήτε τῆς χόρης ὁ ἀνὴρ. μήτε τοῦ οἰχέτου ἡ γυνή" καὶ γὰρ ταῦτα ἑκανὰ πεχεῖν ὑποψίας. ᾿Εννόησον γάρ μοι τοὺς δικαίους ἐχείνους. αὐτὴ ἡ Σάῤῥα ἐχέλευσε τῷ πατριάρχῃ λαδεῖν τὴν Αγαρ- αὐτὴ προσέταξεν, οὐδεὶς ἠνάγχασεν, οὐδὲ ἐπῆλθεν ὁ ἀνήρ" ἀλλὰ καίτοι μαχρὸν χρόνον ἑλχύσας ἐν ἀπαιδίᾳ, εἵλετο μηδέποτε γενέσθαι πατὴρ, ἣ τὴν γυναῖκα λυπῆσαι. ᾿Αλλ ὅμως μετὰ ταῦτα πάντα, τί φησιν ἡ Σάῤῥα; Κρίναι ὁ Θεὸς ἀνὰ μέσον ἐμοῦ καὶ σοῦ. ἾΑρα εἴ τις ἣν τῶν ἄλλων, οὐκ ἂν εἰς ὀργὴν ἐχινήθη; οὐκ ἂν καὶ χεῖρας ἐξέτεινε, μονονουχὶ φάσχων' Τί λέγεις; οὐχ ἐδουλέμὴν ἐγὼ συγγενέσθαι τῇ γυναιχὶ, σὸν τὸ πᾶν γέγονε, καὶ πάλιν ἐγχαλεῖς : ᾿Αλλ᾽ οὐδὲν τοιοῦτον εἶπεν ἐχεῖνος" ἀλλὰ τί; ᾿Ιδοὺ ἡ παιδίσκη ἐν ταῖς χερσί σου" χρῶ αὐτῇ, ὡς ἄν σοι ἀρεστὸν ἧ. Τὴν κοινωνὸν τῆς εὐνῆς ἐξέδωχεν, ἵνα μὴ λυπήσῃ τὴν Σάῤῥαν. Καίτοι γε οὐδὲν τούτου μεῖζον εἰς εὐνοίας λόγὸν ἐστίν. Εἰ γὰρ τὸ τραπέζης χοινωνῆσαι καὶ λῃσταῖς ὁμοψυχίαν ποιεῖ πρὸς τοὺς ἐναντίους (καὶ ὁ Ψαλμῳδός φησιν “Ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα)" τὸ μίαν σάρκα γενέσθαι λοιπὸν (τοῦτο γάρ ἔστι χοινωνῇσαι τῆς εὐνῆς), πολλῷ μᾶλλον ἱκανὸν ἐπισπάσασθαι. ᾿ΛΧλ᾽ οὐδὲν τούτων ἴσχυσε τὸν δίχαιον ἑλεῖν, ἀλλ᾽ ἐξέδωχε τῇ γυναιχὶ, δειχνὺς ὅτι οὐ παρὰ τὴν αὐτοῦ αἰτίαν τι γεγένηται" καὶ τὸ δὴ μεῖζον, χύουσαν ἐξέπεμψεν αὐτήν. Τίς οὐχ ἂν ἡλέησε χυήσασαν ἐξ αὐτοῦ παιδίον; ᾿Αλλ᾽ οὐχ ὁ δέχαιος ἐπεχάμφθη᾽ πάντων γὰρ τὴν ἀγάπην προὐτίθει τὴν πρὸς τὴν γυναῖχα.
Kai hora ton men tēs agapēs platynonta, ta chata Christon diēgoumenon, ta kata tēn sarcha tēn idian, «ho, Agti toutou kataleipsei agthrōpos tēn mētera hautou kai ton patera " ta de tou phobou oucheti platynei. Ti dēpote? Hoti touto mallon bouletai chratein, to tēs agapēs. Tautēs gar ousēs, panta hepetai ta alla " echeinou de ontos, ou pantōs. Ho men gar agapōn tēn gynaicha, chan mē sphodra echę̄ peithēnian. panta homōs hypostēsetai " houtō dyscholon kai chalepon hē homonoia, hotan mē tę̄ tēs tyrannidos agapę̄ ōsi syndedemenoi " ho mentoi phodos ou pantōs touto chatorthōsei. Dia touto endiatridei toutǭ pleon, hoper estin ischyron. Kai dochousa pleonekteisthai hē gynē, hoti phodeisthai prosetagē, pleonechtei " to gar chyriōteron ho anēr prostetachtai, to agapąn. Ti oun, an mē phodētai, phēsin, hē gynē? Sy agapa, to sautou plērou. Kai gar an ta para tōn allōn mē hepētai, ta par᾽ hēmōn hepesthai dei. Hoion ti legō" “Hypotassomenoi, phēsin, a.1.:ē.1ois en phodǭ Christou. Ti oun, an ho heteros mē hypotassētai? Sy peithēou tǭ nomǭ tou theou. Houtō dē kai entautha " hē ᾿ choun gynē chan mē agapatai, homōs phodeisthō, hina mēden ē par᾽ autę̄ gegonos R" ho te anēr, an mē pho- Thētai hē gynē, homōs agapatō, hina mēden autos hysteou ᾿ hechastos gar to idion apeladen. "Ara gamos estin houtos ginomenos chata Christon, gamos pneumapichys kai gennēsis pneumatichē, ouch ex haimatōn, ouch ex ōdinōn. Toiautē kai hē tou Isaach " achoue «hēs Graphēs legousēs " Kai exelipe paragigesthai Sarrhą ta gynaikeia hautēs. Kai ho gamos ouch apo pathous oude sōmatōn s, alla pneumatikos holos, phychēs pros Theon synaptomenēs synapheian arrhēton, kai monēs hoiden autos. Dia touto phēsin megos tǭ Kyriǭ, hon pneuma estin. Hora pōs spoudaxei kai tēn sarcha henōsai tę̄ sarchi, kai to pneuma tǭ pneumati. Pou hoi hairetichoi? Ouch an, ei tōn diadedlēmenōn ho gamos ēn, nymphēn kai nymphion ekalesen " ouch an protrepōn echeino parēgage to, Kataleipsei anthrōpos ton patera kai tēn mētera e [450] kai palin epēgagen, hoti Kis ton Christon 4 goiei yēxiy8 da oi mixeōs no! symplokēs. eirētai kai tēn Ekchkilēsian. Peri gar tautēs kai ho Psalmǭdos phēsin" "᾿AchousoU,, thygater, kai ide, kai chkilinon to hous sou, kai epilathou tou laou sou, kai tou hoikou tou patros sou" kai epithymēsei ho basileus tou kallous sou. Dia touto kai ho Christos elegen “ ᾿Egō para tou Patros exēlthon, kai ēkō. ᾿All’ hotan eipō, hoti ton Patera katelipe, mē toiouton nomisę̄s, hoion ep᾽ anthrōpōn, topōn metadasin. Hōsper gar echthēnai legetai, ouch epeidę̄ exēlthen, alla dia tēn sarcha, houtō kai to, Katelipe ton Patera. Dia ti oun mē kai peri tēs gynaichos eipe, Proschollēthēsetai pros ton andra autēs? Ti dēpote? Hoti peri agapēs dielegeto, kai tǭ andri dielegeto. Echeinę̄ men gar peri phodou dialegomenos, phēsin " ᾿Agēr esti keralē tēs gynaikos " kai palin, hoti Kai ho. Christos kephalē tēs Echkch1ēsias " peri de agapē? autǭ dialegetai, kai autǭ ta tautēs enecheirise, kai ta peri tēs agapēs pros auton ephthenxato, sysphingōn auton kai dynchollōn. Ho gar ton patera dia tēn gynaicha apheis, kai autēn de tautēn palin apheis kai katalimpanōn, poias an eiē axios syngnōmēs? Ouch horąs posēs hautēn apolauein bouletai timēs ho Theus, hoti se tou patros apagagōn, tautę̄ prosēlōse? Ti oun, an ta kar᾽ hēmōn genētai, phēsin, echeinē de mē acholouthę̄? Ei de ho apistos chōrizetai, chōrizesthō. Ou dedou-lōtai ho adelphos, hē hē adelphē en tois toioutois. ᾿All᾽ tei, mē kathōs para doulēs" sōma gar esti son’ an gar to son. Poios de estin ho phodos Hōste mē mē epanistasthai, hōste mē tōn prōteiōn erąn archei mechri toutōn hestanai ton phodon. "An de agapąs, hōs echeleuthēs, meizona ergasę̄ ᾿ mallon de oucheti phodǭ touto ergasę̄, alla kai autē hē agapē ergazetai ti. ᾿Asthenesteran pōs to genos estin, pollēs deomenon tēs boētheias, pollēs tēs synchatadaseōs. Ti de an eipoien hoi deuterois synaptomenoi gamois? Ouchi chapachrinōn legō, mē genoito - kai gar ho ᾿Apostolos synechōrēsen " alla kai sphodra synkatadainōn " panta autę̄ porize, panta hyper echeinēs pratte, kai talaipōrou " ananchē toi ek etan Entautha ouch axioi apo tōn exōthen paradeigmatōn eisagein tēn symthoulēn, hoper pollachou poiei. Ērkei gar mega kai sphodron hon to tou Christou " mallon de kai eis hypotagēs logon. Kata.xeipsei, phēsi, ton patera kai tēn mēterō. Idou touto exōthen. ᾿All᾽ ouch eipe, Kai synoikēsei, alla, tēn achridę̄ henōsin, tēn meta sphodrotētos agapēn dēlōn, Kai oude toutǭ erchesthē, alla kai tę̄ epagōgę̄ edeixe tēn hypotagēn houtōs, hōs mēcheti tous dyo phainesthai dyo. Ouch eipen, Eis pneuma, ouk eipen, Eis psychēn " echeino men gar dēlon, kai panti dynaton " all᾽ houtōs, hōs eis sarcha mian einai. s΄. [151] Deutera estin archē hautē, archēn echousa kai pollēn tēn homotimian" all᾽ homōs echei ti pleon ho anēr. Touto sōtēria megistē oikias, Ekeino men gar to tou Christou parelathen, ouch eis to dein agapąn monon, alla kai rhythmizein. Hina hē, phēsin, hagia kai amōmos" to de, Tēs sarnchos, eis to agapąn, kai to, Prosko,.1ēthēsetai, homoiōs eis to agapąn. "Dn di de dei thy5 aiso thai 6586 rgorgiuiē (A ei. 4., eϑi ogis has naïaupi. Ei ty thou, aui niadiyn 4] gei Eri gi] 6, hoi bϑē ga 0 bri hipauïphepiia,, hai ta epēge ai18 Ba dēïōn gdio. hē huia. topiith, ou hoi mou ia phiioi di᾽ ypph!! dis hodi}: by oϑiy, hoi pos roxeϑi 4] PR? 56 [(8 hui di!, 1 psagpth hei tpi]tapi Bopotiϑ tē d! dia? 86 iϑdē Huig "apio di ie (hop. 10. d). AŌpoi!, bi [mibbai gar hautēn chatascheuasę̄s agian kai amōmon, panta hepetai. Zētei ta tou Theou, kai ta anthrōpina acholouthēsei meta pollēs tēs eucholias. Rhythmize tēn gynaicha, kai houtō synchroteitai hē oichia. GAchoue tou Paulou legontos" Ei de ti mathein thelousin, en oichǭ tous idious andras eperōtatōsan. an houtō tas oichias dioichōmen tas heautōn, kai pros Echchlēsias epistasian esometha epitēdeioi" kai hē oikia gar Echchlēsia esti michra. Houtōs heni andras kai gynaichas genomenous agathous, pantas hyperdalesthai. Ennoēson ton ᾿Adraam, tēn Sarrhan, ton Isaach, tous triachosious decha kai ochtō oichogeneis" pōs egemen. Echeinē kai to apostolikon eplērou parangelma, kai ton andra ephodeito " achoue gar autēs legousēs" Oupō men moi gegonen heōs tou gyn, ho de kyrios mou presdyteros" kacheinos autēn houtōs ēgapa, hōs panta cheleuousę̄ peithesthai. Kai to paidion enareton ēn, kai hoi oikogeneis kai autoi thaumastoi, hoi ge kai chindyneusai meta tou despotou ouch hōchnēsan, ouch anedalonto, oude tēn aitian ezētēsan" all᾽ heis autōn ho proestēchōs houtō thaumastos ēn, hōs, Ali gamon empisteuthēnai tou monogenous paidos, kai apodti mian hyperorion. Kathaper gar epi stratēgou, hotan kai to stratiōtichon hē synchechrotē menon, oudamothen ho pylemios epeiserchetai' houtō dē kai entautha, hotan anēr kai gynē kai paidia kai oichetai hōsi tōn autōn epimeloumenoi, pollē tēs oikias hē homonoia" epei, ean mē houtōs hē, pollachis di’ henos oichetou phaulou to pan anatrepetai kai chatalyetai, kai ho heis pollachis to pan ēphanise kai diephtheire. Pollēn oun pronoian poiōmetha kai gynaichōn kai paidōn kai doulōn, eidotes hoti tēn archēn hēmin au- «hois eucholon chatastēsomen, kai hoti tas euthynas hēmerous kai epieicheis hexomen, kai eroumen’ ᾿Idou egō kai ta paidia, ha moi edōken ho Theos. Ean ho anēo thaumastos, kai hē chephalē chalē, kai to loipon sōma oudemian hypostēsetai bian. Ta men oun chata tēn gynaicha pōs an chalōs diatetheiē kai ton andra, akridōs eipe, tēn men phodeisthai parainesas hōs chephalēn, ton de agapąn hōs gynaicha. Pōs d᾽ an tauta genoito? phēsin " Hoti men gar dei, edeixe" to de pōs, egō pros hymas erō " an chrēmatōn chataphronōmen, an prys hen horōmen monon, psychēs aretēn, an ton tou Theou phodon echōmen pro ophthalmōn. Hoper gar en tois pros tous doulous dialegomenos elegen, Ho ti an poiēsę̄ hekastos agathon [152] ē kakon, touto komieitai para tou Kyriou, touto kai entautha. Mē di᾽ echeinēn toinyn tosouton, hoson dia ton Christon autēn agapąn. Touto goun kai hēnixato eipōn" Hōs tǭ Kyriǭ. --- Hōs tǭ Kyriǭ toinyn peithomenos, kai di᾽ auton panta poiōn, houtō panta pratte" touto hichanon enagagein kai peisai, kai mē apheinai ereschelian tina kai dichonoian einai. Mēdeis estō pistos sychophantōn epi tēs gynaichos ton andra᾽ alla mēde ho anēr haplōs pisteuetō chata tēs gynaichos, mēde ē gynē periergazesthō eisodous kai exodou: haplōs" mēde mēn mēde ho anēr axion parechetō heauton tinos hypopsias. Ti gar, eipe moi, pasan tēn hēmeran tois philois didois sauton, tę̄ de gynaichi tēn hesperan, kai oude houtōs autēn dynę̄ plērophorein, kai echtos hypopsias poiein? kan enchalę̄ hē gynē, mē dyscheraine" philias estin, ouch aponoias" philias esti zeousēs ta enchlēmata kai diatheseōs pepyrōmenēs kai phothou. Dedoike gar mē tis autēs echlepse tēn eunēn, mē tis autēn peri to chephalaion tōn agathōn ezēmiōse, mē tis autēs tēn chephalēn apheileto, mē tis diōryxe tēn eunēn. "Esti kai allē michropsychias hypothesis" mēdeis pera tou metron tōn oichetōn antipoieisthō, mēte tēs chorēs ho anēr. mēte tou oichetou hē gynē" kai gar tauta hekana pechein hypopsias. ᾿Ennoēson gar moi tous dikaious echeinous. autē hē Sarrha echeleuse tǭ patriarchę̄ ladein tēn Agar- autē prosetaxen, oudeis ēnanchasen, oude epēlthen ho anēr" alla kaitoi machron chronon helchysas en apaidią, heileto mēdepote genesthai patēr, hē tēn gynaika lypēsai. ᾿All homōs meta tauta panta, ti phēsin hē Sarrha? Krinai ho Theos ana meson emou kai sou. IAra ei tis hēn tōn allōn, ouk an eis orgēn echinēthē? ouk an kai cheiras exeteine, mononouchi phaschōn' Ti legeis? ouch edoulemēn egō syngenesthai tę̄ gynaichi, son to pan gegone, kai palin enchaleis : ᾿All᾽ ouden toiouton eipen echeinos" alla ti? ᾿Idou hē paidiskē en tais chersi sou" chrō autę̄, hōs an soi areston hē. Tēn koinōnon tēs eunēs exedōchen, hina mē lypēsę̄ tēn Sarrhan. Kaitoi ge ouden toutou meizon eis eunoias logon estin. Ei gar to trapezēs choinōnēsai kai lę̄stais homopsychian poiei pros tous enantious (kai ho Psalmǭdos phēsin “Hos epi to auto eglykanas moi edesmata)" to mian sarka genesthai loipon (touto gar esti choinōnę̄sai tēs eunēs), pollǭ mallon hikanon epispasasthai. ᾿LChl᾽ ouden toutōn ischyse ton dichaion helein, all᾽ exedōche tę̄ gynaichi, deichnys hoti ou para tēn autou aitian ti gegenētai" kai to dē meizon, chyousan exepempsen autēn. Tis ouch an hēleēse chyēsasan ex autou paidion? ᾿All᾽ ouch ho dechaios epechamphthē᾽ pantōn gar tēn agapēn proutithei tēn pros tēn gynaicha.
And see how he expands the theme of love, recounting what concerns Christ, what concerns one's own flesh, and “For this reason a man shall leave his mother and father”; but the theme of fear he no longer expands. Why? Because he wishes rather this to prevail, the theme of love. For where this is, all the rest follows; but where that is, not necessarily. For one who loves his wife, even if she is not very obedient, will nevertheless bear everything; so difficult and hard is concord when they are not bound together by the love that holds the mastery; but fear will not necessarily achieve this. That is why he dwells more on this, which is strong. And the wife, who seems to be at a disadvantage because she was commanded to fear, has the advantage; for the husband has been commanded the more important thing, to love. What then, someone says, if the wife does not fear? You love; fulfil your own part. For even if what comes from others does not follow, what comes from us must. I mean this: “Being subject,” he says, “to one another in the fear of Christ.” What then, if the other is not subject? You obey the law of God. So it is here too: let the wife, even if she is not loved, nevertheless fear, so that nothing may be lacking on her side; and let the husband, even if the wife does not fear, nevertheless love, so that he may fall short in nothing; for each has received his own part. This, then, is marriage made according to Christ, a spiritual marriage and a spiritual birth, not of blood, not of birth pangs. Such too was Isaac's; hear the Scripture saying, “And it had ceased to be with Sarah after the manner of women.” And the marriage is not from passion nor of bodies, but wholly spiritual, the soul being joined to God in an unspeakable union, which he alone knows. That is why he says, “He who is joined to the Lord is one spirit.” See how eager he is to unite flesh to flesh and spirit to spirit. Where are the heretics? If marriage were among things reviled, he would not have called them bride and bridegroom; he would not, in exhorting, have brought forward the words, “A man shall leave his father and mother,” and added again, “with reference to Christ” … and to the church. For of her the Psalmist too says, “Hear, O daughter, and see, and incline your ear; and forget your people and your father's house; and the king will desire your beauty.” That is why Christ too said, “I came out from the Father, and I have come.” But when I say that he left the Father, do not think of it as among men, a change of place. For as he is said to have come forth, not because he went out, but because of the flesh, so too “he left the Father.” Why then did he not say of the wife too, “She shall be joined to her husband”? Why? Because he was speaking of love, and speaking to the husband. For to her, speaking of fear, he says, “The husband is the head of the wife,” and again, “And Christ is the head of the church”; but to him he speaks of love, and entrusted to him its concerns, and uttered to him the things of love, binding him tight and gluing him to her. For a man who leaves his father for the sake of his wife, and then again leaves and abandons this very wife, what pardon would he deserve? Do you not see how much honour God wishes her to enjoy, in that he led you away from your father and nailed you to her? What then, someone says, if our part is done but she does not follow? “But if the unbeliever separates, let him separate; the brother or the sister is not enslaved in such cases.” But … not as from a slave woman; for she is your body; for if [you do so], [you dishonour] what is yours. And what is the fear? That she not … not rise up against him, not love the first place; it suffices that fear stands within these limits. But if you love, as you were commanded, you will achieve more; or rather you will no longer achieve this by fear, but love itself achieves something. The sex is somehow weaker, needing much help, much condescension. And what would those say who are joined in second marriages? I do not say this condemning them, God forbid, for the Apostle too permitted it, but very much by way of condescension. Provide her with everything, do everything for her, and endure hardship; necessity … Here he does not think fit to introduce his counsel from examples outside, as he does in many places. For that of Christ was enough, being great and strong, especially for the argument of subjection. “He shall leave,” he says, “his father and his mother.” See, this is from outside. But he did not say, “and shall live with,” but showed the exact union, the love with intensity. And he was not content with this, but by what he added he showed the subjection to be such that the two no longer appear two. He did not say, “into one spirit,” he did not say, “into one soul” (for that is clear and possible for anyone), but so as to be one flesh. 6. She is a second authority, having authority and much equality of honour; but nevertheless the husband has something more. This is the greatest safety of a household. For he took that example of Christ not only to show that one must love, but also govern: “that she may be,” he says, “holy and without blemish”; but “of his flesh” refers to loving, and “shall be joined” likewise to loving. … For if you make her holy and without blemish, everything follows. Seek the things of God, and human things will follow with much ease. Govern your wife, and so the household is knit together. Hear Paul saying, “If they wish to learn anything, let them ask their own husbands at home.” If we manage our households so, we shall also be fit for the oversight of the church; for the household too is a small church. So it is possible for men and women, having become good, to surpass all. Consider Abraham, Sarah, Isaac, the three hundred and eighteen born in his house: how full it was. She both fulfilled the apostolic command and feared her husband; for hear her saying, “It has not yet happened to me until now, and my lord is old”; and he so loved her as to obey her in everything she commanded. And the child was virtuous, and the household servants themselves admirable, who did not shrink from running risks with their master, did not delay or ask the reason; but one of them, their chief, was so admirable that he was entrusted with the marriage of the only son and … a journey to a foreign land. For just as with a general, when the army too is well knit together, the enemy can get in nowhere, so here too, when husband and wife and children and servants care for the same things, the concord of the household is great; whereas, if it is not so, often through one bad servant the whole is overturned and destroyed, and one man often wipes out and ruins everything. Let us, then, take much forethought for wives and children and slaves, knowing that we shall make our rule easy for ourselves, and that we shall have mild and gentle audits, and shall say, “Here am I and the children whom God has given me.” If the husband is admirable and the head good, the rest of the body too will suffer no violence. How, then, things concerning the wife might be well disposed, and the husband, he said exactly, exhorting her to fear him as head and him to love her as his wife. And how could these things come about? he says. That they must, he has shown; but how, I will tell you: if we despise money, if we look to one thing only, virtue of soul, if we keep the fear of God before our eyes. For what he said in speaking to slaves, “Whatever good or evil each does, this he will receive back from the Lord,” applies here too. Love her, then, not so much for her sake as for Christ's. This at any rate he hinted at in saying, “as to the Lord.” Do everything, then, as obeying the Lord and doing all for his sake; this is enough to lead and persuade, and not to allow any wrangling or discord. Let no one be believed who slanders the husband to the wife; nor let the husband simply believe anything against the wife, nor the wife pry idly into his comings and goings; nor indeed let the husband make himself deserving of any suspicion. For why, tell me, do you give yourself all day to your friends, and to your wife the evening, and not even so can you satisfy her and put her beyond suspicion? And if the wife complains, do not be vexed; it comes from love, not from arrogance; the complaints come from burning love, from fiery affection and fear. For she fears that someone has stolen her bed, that someone has robbed her of the chief of her goods, that someone has taken away her head, that someone has broken into her bed. There is another occasion of pettiness too: let no one concern himself with the servants beyond measure, neither the husband with the maid nor the wife with the servant; for these things are enough to breed suspicions. Think of those righteous ones: Sarah herself bade the patriarch take Hagar; she herself commanded it, no one compelled her, nor did the husband approach her; but although he had dragged on a long time childless, he preferred never to become a father rather than grieve his wife. And yet after all this, what does Sarah say? “May God judge between me and you.” Would not anyone else have been moved to anger, have lifted his hands, all but saying, “What are you saying? I did not wish to have relations with the woman; the whole thing was your doing, and now you complain?” But he said nothing of the kind; but what? “See, the maid is in your hands; treat her as pleases you.” He gave up the partner of his bed so as not to grieve Sarah. And yet nothing is greater than this as a ground of goodwill. For if sharing a table creates fellow feeling even among robbers toward their opponents (and the Psalmist says, “You who together with me sweetened my food”), becoming one flesh (for this is what sharing a bed is) is much more able to draw one. But none of these things could overcome the righteous man; he gave her up to his wife, showing that nothing had happened through his fault; and, what is greater, he sent her away pregnant. Who would not have pitied one pregnant with a child by him? But the righteous man was not bent; for he put love for his wife before everything.
20.6PG 62:141
Τοῦτον μιμώμεθα καὶ ἡμεῖς" μηδεὶς ὀνειδιζέτω πενίαν τῷ πλησίον, μηδεὶς χρημάτων ἐράτω, καὶ πάντα λέλυται. Μηδὲ λεγέτω γυνὴ πρὸς τὸν ἄνδρα" καὶ ὕπνου πολλοῦ, ὁ δεῖνα ταπεινὸς καὶ ἐχ ταπεινῶν, κινδύνους ἀράμενος καὶ ἀποδημίας στειλάμενος, πολλὴν τὴν οὐσίαν ἐποίησε, καὶ ἢ γυνὴ χρυσοφορεῖ, καὶ ἐπὶ ζεύγους λευχῶν ἡμιόνων πρόεισι, περιφέρεται πανταχοῦ, οἰκετῶν ἀγέλας ἔχει καὶ εὐνούχων ἐσμόν " σὺ δὲ χατέπτηχας, καὶ εἰχῆ ζῇς. Μὴ λεγέτω ταῦτα γυνὴ, καὶ τὰ τούτοις ὅμοια “ σῶμα γάρ ἐστιν, οὐχ ἵνα διατάττῃ τῇ χεφαλῇ, ἀλλ᾽ ἵνα πείθηται καὶ ὑπαχούῃ. Πῶς οὖν οἴσει, φησὶ, τὴν πενίαν; πόθεν εὑρήσει παραμυθίαν; Ἐχλεγέσθω παρ᾽ ἑαυτῇ τὰ; πενεστέρας, γιζέσθω πόσαι πάλιν εὐγενεῖς καὶ ἐξ εὐγενῶν χόραι οὐ μόνον ἐξ ἀνδρῶν οὐδὲν προσέλαβον, ἀλλὰ καὶ προσἔδωχαν, καὶ τὰ αὐτῶν ἅπαντα ἀνάλωσαν - ἐννοείτω τοὺς ἐχ τοιούτων πλούτων κινδύνους, καὶ τὸν ἀπράγμονα ἀσπάσετα! βίον. Καὶ ὅλως εἰ φιλοστόργως πρὸς τὸν ἄνδρα διαχέοιτό, οὐδὲν τοιοῦτον ἐρεῖ, ἀλλ᾽ αἱρήσεται πλησίον αὐτῆς ἔχειν αὐτὸν μηδὲν πορίζοντα, ἣ μυρία τάλαντα χρυσοῦ μετὰ μερίμνης καὶ φροντίδος τῆς ἐχ τῶν ἀποδημιῶν ταῖς γυναιξὶν ἐγγινομένης ἀεί. ᾿Αλλὰ μηδὲ ὁ ἀνὴρ ταῦτα ἀχούων ὡς; ἀρχὴν ἔχων, χεῖρας μηδέποτε ἐντεινέτω" πόῤῥω ἐλευθέρας ψυχῆς ταῦτα ἀλλὰ μηδὲ ὕδρεις, μηδὲ ὀνείδη, μηδὲ λοιδορίας" ἀλλ᾽ ὡς ἀνοητότερον διαχειμένην ῥυθμιζέτω. Πόθεν δὲ τοῦτο ἔσται; Ἐὰν τὸν ἀληθῇ πλοῦτον μανθάνῃ, ἐὰν τὴν ἄνω φιλοσοφίαν, οὐδὲν ἐγχαλέσει τῶν τοιούπων". Διδασχέτω αὐτὴν, ὅτι πενία καχὸν οὐδέν᾽ διδασχέτω, μὴ δι’ ὧν λέγει μόνον, ἀλλὰ καὶ δι᾽ ὧν ποιεῖ" διδασκέτω δόξης καταφρονεῖν, καὶ οὐδὲν τοιοῦτον ἦ γυνὴ οὔτε ἐρεῖ οὔτε ἐπιθυμήσει. Καθάπερ ἄγαλμα δεχόμενος, οὕτως ἀπὸ τῆς ἑσπέρας ἐκείνης, ἧς ἂν νην, ἐπιείχειαν, ὅπως βιώσηται σεμνῶς, ἐχ προοιμίων εὐθέως καὶ ἐξ αὐτῶν τῶν προθύρων χαταδάλλων τῶν χρημάτων τὸν ἔρωτα " καὶ φιλοσοφίαν παιδευέτω, καὶ παραινείτω ὅπως μὴ εἴη χρυσία πρεμάμενα ἐπὶ τῶν ὥτων καὶ χατὰ τῶν παρειῶν καὶ ἐπὶ τοῦ τραχήλου περιχείμενα, μήτε χαταχείμενα περὶ τὸν θάλαμον, μήτε ἱμάτια χρυσᾶ καὶ πολυτελῆ ἀποχείμενα" ἀλλ᾽ ἔστω μὲν φαιδρὸς ὁ χόσμος, μὴ μὴν εἰς ὕδριν ἡ φαιδρότης ἐχπιπτέτω' ἀλλὰ ταῦτα ἀφεὶς τοῖς ἐπὶ τῆς σχηνῆς, αὐτὸς μετὰ πολλῆς τῆς κοσμιότητος χκαλλώπιζε τὸν οἶχον, σωφροσύνης πνέοντα μᾶλλον, ἣ ἄλλης τινὸς εὐωδίας. Δύο γὰρ ἐκ τούτου ἔσται, καὶ τρία τὰ καλά’ πρῶτον μὲν, οὐχ ἀλγήσει ἡ νύμφη, λυθεισῶν τῶν παστάδων, καὶ ἀποπεμπομένων ἔχάστῳ καὶ τῶν ἱματίων καὶ τῶν χρυσίων καὶ τῶν σχενῶν τῶν ἀργυρῶν᾽ δεύτερον, οὐ φροντίσει ὁ νυμφίος ὑπὲρ τῆς ἀπωλείας, καὶ τῆς φυλαχῆς τῶν συμπορισθέντων. Τρίτον πάλιν πρὸς «τούτοις, τὸ χεφάλαιον τῶν ἀγαθῶν, ἐξ αὐτῶν τούτων ἐνδείξεται τὴν αὐτοῦ γνώμην, ὅτι δὶ, τούτων οὐδενὶ καίρει [154], καὶ ὅτι καὶ τὰ λοιπὰ πάντα καταλύσει, καὶ μῆτε ὀρχήματα, μὴτε ἀσέμνους ᾧδὰς γενέσθαι συγχωρήσει ποτέ. Καὶ οἶδα μὲν ὅτι δοχῶ καταγέλαστος εἶναι ἴσως τισὶ, τὰ τοιαῦτα νομοθετῶν " πλὴν ἀλλ' ἐὰν πεισθῆτέ μοι, τοῦ χρόνου προϊόντος, καὶ τῆς ἀπὸ τοῦ πράγματος ἀπολαύοντες ὠφελείας, τότε πὸ χέρδος εἴσεσθε" καὶ ὁ μὲν γέλως ῥυήσεται, καὶ χαταγελάσεσθε τοῦ νῦν ἔθους, καὶ ὄψεσθε ὅτι ὄντως παίδων ἀνοήτων, καὶ ἀνδρῶν μεθυόντων ἐστὶ τὰ γινόμενα νῦν" ἃ δὲ παραινῶ, σωφροσύνης καὶ φιλοσοφίας, καὶ τῆς ἀνωτάτω πολιτείας ἐστί. Τί οὖν φημι δεῖν; Πάντα τὰ ἄσματα τὰ αἰσχρὰ, τὰ σατανιχὰ, τὰς ἀσέμνους ᾧδὰς, τὰς συνδρομὰς τῶν ἀχολάστων ἢ νέων περίελε τοῦ γάμου, καὶ ταῦτα τὴν νύμφην σωφρονίσαι δυνήσεται. Εὐθέως γὰρ παρ᾽ ἑαυτῇ λογιεῖται, Βαθα[] ποῖος οὗτος ὁ ἀνήρ; φιλόσοφός ἔστιν, οὐδὲν τὸν παρόντα ἡγεῖται βίον, ἐπὶ παιδοποιίαν καὶ παιδοτροφίαν με Ἦγαγεν εἰς τὴν οἰκίαν τὴν ἑαυτοῦ, ἐπὶ οἰχουρίαν. ᾿Αλλ᾽ ἀηδῇ ταῦτα τῇ νύμφῃ; Μέχρι τῆς πρώτης ἡμέρας, καὶ τῆς δευτέρας" λοιπὸν δὲ οὐκ, ἀλλὰ καὶ μεγίστην καρπώσεται τὴν ἡδονὴν, πάσης ἑαυτὴν ὑποψίας ἀπαλλάττουσα. Ὃ γὰρ μήτε αὐλῶν μὴτε ὀρχουμένων μὴτε ἀσμάτων χεχλασμένων ἀνασχόμενος, καὶ ταῦτα παρὰ τὸν τοῦ γάμοὺ χαιρὸν, σχολῇ γ᾽ ἂν οὗτος ἀνέξεταί ποτε πρᾶξαι ἣ εἰπεῖν τι αἰσχρόν. Μετὰ δὲ τοῦτο, ὅταν πάντα περ!έλῃς ταῦτα τοῦ γάμου, παραλαθδὼν αὐτὴν, πλάττε χαλῶς, τὸ μὲν αἰσχυντηλὸν ἐπὶ πολὺ τοῦ χρόνου ἐξάγων, καὶ μὴ διαλύων ταχέως, Κἂν γὰρ ἀναισχυντοτέρα ἧ ἣ χόρη, μέχρι καιρηῦ δσιγᾷν οἶδεν, αἰδουμένη τὸν ἄνδρα, καὶ ξενιζομένη πρὸς τὰ πράγματα. Σὺ τοίνυν τοῦτο τὸ αἰσχυντηλὸν μὴ διαλύσῃς ταχέως, ὅπερ οἱ ἀχόλαστοι ποιοῦσ! τῶν ἀνδρῶν, ἀλλ᾽ ἐπεξάγαγε ἐπὶ πολὺν χρόνον μέγα γάρ σοι τοῦτο ἔσται χέρδος. Οὐχ ἐγκαλέσει τέως, οὐ μέμψεται ἐφ᾽ οἷς διατυπώσῃς.
Touton mimōmetha kai hēmeis" mēdeis oneidizetō penian tǭ plēsion, mēdeis chrēmatōn eratō, kai panta lelytai. Mēde legetō gynē pros ton andra" kai hypnou pollou, ho deina tapeinos kai ech tapeinōn, kindynous aramenos kai apodēmias steilamenos, pollēn tēn ousian epoiēse, kai ē gynē chrysophorei, kai epi zeugous leuchōn hēmionōn proeisi, peripheretai pantachou, oiketōn agelas echei kai eunouchōn esmon " sy de chateptēchas, kai eichē zę̄s. Mē legetō tauta gynē, kai ta toutois homoia “ sōma gar estin, ouch hina diatattę̄ tę̄ chephalę̄, all᾽ hina peithētai kai hypachouę̄. Pōs oun oisei, phēsi, tēn penian? pothen heurēsei paramythian? Echlegesthō par᾽ heautę̄ ta? penesteras, gizesthō posai palin eugeneis kai ex eugenōn chorai ou monon ex andrōn ouden proselabon, alla kai prosedōchan, kai ta autōn hapanta analōsan - ennoeitō tous ech toioutōn ploutōn kindynous, kai ton apragmona aspaseta! bion. Kai holōs ei philostorgōs pros ton andra diacheoito, ouden toiouton erei, all᾽ hairēsetai plēsion autēs echein auton mēden porizonta, hē myria talanta chrysou meta merimnēs kai phrontidos tēs ech tōn apodēmiōn tais gynaixin enginomenēs aei. ᾿Alla mēde ho anēr tauta achouōn hōs? archēn echōn, cheiras mēdepote enteinetō" porrhō eleutheras psychēs tauta alla mēde hydreis, mēde oneidē, mēde loidorias" all᾽ hōs anoētoteron diacheimenēn rhythmizetō. Pothen de touto estai? Ean ton alēthę̄ plouton manthanę̄, ean tēn anō philosophian, ouden enchalesei tōn toioupōn". Didaschetō autēn, hoti penia kachon ouden᾽ didaschetō, mē di’ hōn legei monon, alla kai di᾽ hōn poiei" didasketō doxēs kataphronein, kai ouden toiouton ē gynē oute erei oute epithymēsei. Kathaper agalma dechomenos, houtōs apo tēs hesperas ekeinēs, hēs an nēn, epieicheian, hopōs biōsētai semnōs, ech prooimiōn eutheōs kai ex autōn tōn prothyrōn chatadallōn tōn chrēmatōn ton erōta " kai philosophian paideuetō, kai paraineitō hopōs mē eiē chrysia premamena epi tōn hōtōn kai chata tōn pareiōn kai epi tou trachēlou pericheimena, mēte chatacheimena peri ton thalamon, mēte himatia chrysa kai polytelē apocheimena" all᾽ estō men phaidros ho chosmos, mē mēn eis hydrin hē phaidrotēs echpiptetō' alla tauta apheis tois epi tēs schēnēs, autos meta pollēs tēs kosmiotētos chkallōpize ton oichon, sōphrosynēs pneonta mallon, hē allēs tinos euōdias. Dyo gar ek toutou estai, kai tria ta kala’ prōton men, ouch algēsei hē nymphē, lytheisōn tōn pastadōn, kai apopempomenōn echastǭ kai tōn himatiōn kai tōn chrysiōn kai tōn schenōn tōn argyrōn᾽ deuteron, ou phrontisei ho nymphios hyper tēs apōleias, kai tēs phylachēs tōn symporisthentōn. Triton palin pros «toutois, to chephalaion tōn agathōn, ex autōn toutōn endeixetai tēn autou gnōmēn, hoti di, toutōn oudeni kairei [154], kai hoti kai ta loipa panta katalysei, kai mēte orchēmata, mēte asemnous hǭdas genesthai synchōrēsei pote. Kai oida men hoti dochō katagelastos einai isōs tisi, ta toiauta nomothetōn " plēn all' ean peisthēte moi, tou chronou proïontos, kai tēs apo tou pragmatos apolauontes ōpheleias, tote po cherdos eisesthe" kai ho men gelōs rhyēsetai, kai chatagelasesthe tou nyn ethous, kai opsesthe hoti ontōs paidōn anoētōn, kai andrōn methyontōn esti ta ginomena nyn" ha de parainō, sōphrosynēs kai philosophias, kai tēs anōtatō politeias esti. Ti oun phēmi dein? Panta ta asmata ta aischra, ta satanicha, tas asemnous hǭdas, tas syndromas tōn acholastōn ē neōn periele tou gamou, kai tauta tēn nymphēn sōphronisai dynēsetai. Eutheōs gar par᾽ heautę̄ logieitai, Batha[] poios houtos ho anēr? philosophos estin, ouden ton paronta hēgeitai bion, epi paidopoiian kai paidotrophian me Ēgagen eis tēn oikian tēn heautou, epi oichourian. ᾿All᾽ aēdę̄ tauta tę̄ nymphę̄? Mechri tēs prōtēs hēmeras, kai tēs deuteras" loipon de ouk, alla kai megistēn karpōsetai tēn hēdonēn, pasēs heautēn hypopsias apallattousa. Ho gar mēte aulōn mēte orchoumenōn mēte asmatōn chechlasmenōn anaschomenos, kai tauta para ton tou gamou chairon, scholę̄ g᾽ an houtos anexetai pote praxai hē eipein ti aischron. Meta de touto, hotan panta per!elę̄s tauta tou gamou, paralathdōn autēn, platte chalōs, to men aischyntēlon epi poly tou chronou exagōn, kai mē dialyōn tacheōs, Kan gar anaischyntotera hē hē chorē, mechri kairēu dsigąn oiden, aidoumenē ton andra, kai xenizomenē pros ta pragmata. Sy toinyn touto to aischyntēlon mē dialysę̄s tacheōs, hoper hoi acholastoi poious! tōn andrōn, all᾽ epexagage epi polyn chronon mega gar soi touto estai cherdos. Ouch enkalesei teōs, ou mempsetai eph᾽ hois diatypōsę̄s.
Let us too imitate him. Let no one reproach his neighbour with poverty, let no one love money, and everything is resolved. Nor let a wife say to her husband, “… and much sleep; so-and-so, a lowly man and of lowly parents, took on dangers and set out on journeys and made a great fortune, and his wife wears gold and goes out behind a pair of white mules, she is carried about everywhere, she has herds of servants and a swarm of eunuchs; but you cower and live to no purpose.” Let a wife not say these things and the like; for she is the body, not so as to give orders to the head but so as to be persuaded and obey. How then, someone says, will she bear poverty? From where will she find consolation? Let her pick out for herself the poorer women; let her reckon how many well-born girls of well-born parents not only received nothing from their husbands but even gave besides and spent all they had; let her consider the dangers that come from such riches, and she will embrace the untroubled life. And altogether, if she were affectionately disposed toward her husband, she would say nothing of the kind, but would choose to have him near her bringing in nothing, rather than ten thousand talents of gold with the anxiety and care that always come to wives from journeys abroad. But neither let the husband, hearing these things, because he has authority, ever lift his hands; that is far from a free soul; nor insults, nor reproaches, nor abuse; but let him set her right as one disposed rather foolishly. And how will this come about? If she learns the true wealth, if the philosophy from above, she will complain of nothing of the kind. Let him teach her that poverty is no evil; let him teach her not only by what he says but also by what he does; let him teach her to despise glory, and the wife will neither say nor desire anything of the kind. As one receiving a statue, so from that evening on which he takes her … gentleness, so that she may live with dignity, at once from the outset and from the very doorway casting down the love of money; and let him train her in philosophy, and advise her that there be no gold hanging from her ears and lying along her cheeks and round her neck, nor laid up about the bedchamber, nor gold and costly garments stored away. Let the adornment be bright, but let the brightness not fall into excess; but leaving these things to those on the stage, adorn the house yourself with much decorum, breathing chastity rather than any other fragrance. For from this there will be two or three good things: first, the bride will not be grieved when the bridal chamber is dismantled and the garments and gold and silver vessels are sent back to each lender; second, the bridegroom will not be anxious about loss or about guarding what has been gathered; third, besides these, the chief of goods: by these very things he will show his own mind, that he delights in none of these things, and that he will put a stop to all the rest too, and will never allow either dances or indecent songs to take place. And I know that I seem perhaps ridiculous to some in laying down such laws; yet if you are persuaded by me, as time goes on and you enjoy the benefit of the thing, then you will know the gain; the laughter will pass, and you will laugh at the present custom, and see that what happens now is truly the doing of foolish children and drunken men; but what I advise belongs to chastity and philosophy and the highest way of life. What, then, do I say must be done? Remove from the wedding all the shameful songs, the satanic ones, the indecent odes, the gatherings of licentious young men, and this will be able to make the bride chaste. For at once she will reason with herself, “Wonderful! What kind of man is this? He is a philosopher, he counts the present life as nothing; he has brought me into his house for the bearing and rearing of children, for keeping the house.” But are these things unpleasant to the bride? For the first day and the second; but after that, no; rather she will reap the greatest pleasure, freeing herself from all suspicion. For one who would not put up with pipers or dancers or effeminate songs, and that at the time of the wedding, would hardly ever bring himself to do or say anything shameful. And after this, when you have removed all these things from the wedding, take her and mould her well, drawing out her modesty for a long time, and not breaking it down quickly. For even if the girl is rather bold, she knows how to keep silent for a while, respecting her husband and being unfamiliar with things. Do not, then, break down this modesty quickly, as licentious husbands do, but draw it out for a long time; for this will be a great gain for you. She will not complain for a while; she will not find fault with whatever you lay down.
20.7PG 62:143
Πάντα τοίνυν χατ᾽ ἐχεῖνον νομοθέτει τὸν χρόνον, χαθ᾽ ὃν ἡ αἰσχύνη, καθάπερ τις χαλινὸς ἐπικείμενος τῇ ψυχῇ, οὐχ ἀφίησιν οὐδὲν μέμφεσθαι, οὐδὲ ἐγκαλεῖν τοῖς Ὑινομένοις. Ὅταν γὰρ παῤῥησίας ἐπιλάδηται, μετὰ πολλῆς τῆς ἀδείας πάντα ἀνατρέπει καὶ συγχεῖ. Πότε τοίνυν ἐστὶν ἕτερος οὕτω χαιρὸς ἐπιτήδειος πρὸς τὸ πλάττειν γυναῖχα, ὡς ἐχεῖνος, χαθ᾿᾽ ὃν αἰδεῖται τὸν ἄνδρα, καὶ δέδοιχεν ἔτι καὶ δυσωπεῖται; Τότε αὐτῇ τίθει τοὺς νόμους ἅπαντας, καὶ πάντως πεισθήσεται, καὶ ἐχοῦσα καὶ ἄχουσα. Πῶς δὲ τὴν αἰσχύνην οὐ λύσεις; Ὅταν φαίνῃ καὶ αὑτὸς οὐδὲν ἧττον ἐχείνης αἷσχυνόμενος, ὀλίγα μὲν προσδιαλεγόμενος, καὶ αὐτὰ δὲ μετὰ πολλῆς τῆς ἐμδριθείας καὶ τῆς συστροφῆς" τότε αὑτῇ τοὺς περὶ φιλοσοφίας χατάθες λόγους " δέχεται γὰρ ἡ ψυχή εἰς τὴν καλλίστην ἕξιν αὐτὴν χατάστῆσον, τὴν αἰσχύνην λέγω. Ἐῤ δὲ βούλεσθε, καὶ ὑποδείγματος ἕνεχεν ἐρῶ, τίνα πρὸς αὐτὴν διαλέγεσθαι χρῇ. Εἰ γὰρ Παῦλος οὗ παρῃτήσατο εἰπεῖν, Μὴ ξατο ῥήματα, μᾶλλον δὲ οὐ νυμφευτρίας, ἀλλὰ πνευμα- «ικῆς ψυχῆς" πολλῷ μᾶλλον ἡμεῖς οὐ παραιτησόμεθα εἰπεῖν, Τί τοίνυν αὐτῇ διαλέγεσθαι χρή; Μετὰ πολλῆς μέντοι χάριτος λέγειν πρὸς αὐτήν Ἡμεῖς, ὦ παιδίον, τοῦ βίου σε χοινωνὸν ἐλάξομεν καὶ εἰσηγάγομεν ἐν τοῖς τιμιωτέροις καὶ ἀναγχαιοτέροις ἡμῖν χοινωνήσουσαν, ἐν παιδοποιίᾳ, καὶ οἰχίας προστασίᾳ. Τί οὖν δή σε παραχαλοῦμεν; Μᾶλλον δὲ πρὸ τούτου τὰ «ἧς ἀγάπης διαλέγου " οὐδὲν γὰρ οὕτω συμδάλλεται πρὸς τὸ πεῖσαι τὸν ἀχούοντα δέξασθαι τὰ λεγόμενα, ὡς τὸ μαθεῖν, ὅτι μετὰ πολλῆς τῆς ἀγάπης λέγετα:. Πῶς οὖν δείξεις τὴν ἀγάπην; "Ἂν εἴπῃς, ὅτι Πολλὰς ἑνὸν λαθεῖν, καὶ εὐπορωτέρας καὶ γένους λαμπροῦ, οὐχ εἱλόμην, ἀλλὰ σοῦ καὶ τῆς σῆς ἡράσθην φῆς, τῆς χοσμιότητος, τῆς ἐπιεικείας, τῆς σωφροσύνης. Εἶτα ἀπὸ τούτων εὐθὺς παρασχεύασον ὁδὸν τῶν λόγων τῶν περὶ φιλοσοφίας, καὶ χατηγόρει τοῦ πλούτου μετά τινος περιόδου, ᾿Απλῶς μὲν γὰρ ἐὰν κατατείνῃ; λόγον χατὰ πλούτου, φορτιχὸς ἔσῃ " ἂν δὲ ὑποθέσεως λαδόμενος, πάντα ἀνύσεις. Δόξεις γὰρ ἐν τάξει ἀπολογίας τὸ πρᾶγμα ποιεῖν, οὐχ ὡς αὐστηρός τις καὶ ἄχαρις καὶ μικρολόγος, ἀλλ᾽ ὅταν ἐχ τῶν αὐτῆς τὴν ὑπόθεσιν λάδῃ:ς, καὶ ἡσθήσεται. Ἐρεῖς οὖν (πάλιν γὰρ τὸν λόγον ἀναλαθεῖν ἀναγκαῖον), ὅτι παρὸν πλουσίαν γῆμαι καὶ εὔπορον, οὐχ ἠνεσχόμην. Τί δήποτε; Οὐχ ἀπλῶς, οὐδὲ εἰχῇ, ἀλλ᾽ ἐπαιδεύθην ἐγὼ χαλῶς, ὅτι πλοῦτος οὐδὲν χτῃμά ἐστιν, ἀλλὰ πρᾶγμα εὐκαταφρόνητον, καὶ λῃσταῖς προσὸν καὶ πόρναις Διὸ ταῦτα ἀφεὶς, ἐπὶ τὴν τῆς σῆς ἀρετὴν ἢλθον ψυχῆς, ἣν παντὸς προτιμῶ χρυσίου. Συνετὴ γὰρ καὶ ἐλευθέρα χόρη νέα, καὶ εὐλαδείας ἐπιμελουμένη, πάσης τῆς οἰκουμένης ἐστὶν ἀνταξία. Διὰ δὴ ταῦτά σε καὶ ἠσπασάμην καὶ φιλῶ, καὶ τῆς ἐμαυτοῦ προτίθημι ψυχῆς. Οὐδὲν γὰρ ὁ παρὼν βίος ἐστὶ, καὶ εὔχομαι καὶ παραχαλῶ καὶ πάντα ποιῶ, ὥστε ἡμᾶς οὕτω χαταξιωθῆναι τὸν παρόντα στῆσαι βίον, ὥστε δυνηθῆναι καὶ ἐχεῖ ἐν τῷ μέλλοντι αἰῶνι μετὰ πολλῆς τῆς ἀδείας ἀλλήλοις συνεῖναι, Ὁ μὲν γὰρ χρόνος οὗτος βραχὺς καὶ ἐπίκηρος " εἰ δὲ, καταξιωθεῖμεν εὐαρεστήσαντες τῷ Θεῷ οὕτω τὸν βίον μετελμοῃοϑίδ νίψαι, ροσυ μι ἀπιόγοι οἰ θη 8 : οἱ ἰπ μι ὶ- Βοηὶ; οἱ νἱ ἀου εἶθ οὰ (65. Ουἱὰ ἀϊεῖβ, ὁ πιι! δ ταῖς 65. δάϊιις ἱπάμυϊα Υ οἱ Πα 5 ἤθηη1 δοπιπιπηἷα Ὁ Νοη Ἰἰοδὶ ἀΐεογο, ὰχ δεὶ ἐ θεῖν τοῦτον, ἀεὶ καὶ μετὰ τοῦ Χριστοῦ, καὶ μετ᾽ ἀλλήλων ἐσόμεθα μετὰ πλείονος τῆς ἡδονῆς. Ἐγὼ πάντων τὴν σὴν ἀγάπην προτίθημι, καὶ οὐδὲν οὕτω μοι δύσχολον οὐδὲ ἐπαχθὲς, ὡς τό ποτε διενεχθῆναι πρὸς σἐ᾿ κἂν πάντα ἀπολέσαι δέῃ, χἂν Ἴρου γενέσθαι, χᾶἂν κινδύνους ὑποστῆναι τοὺς ἐσχάτους, χἂν ὁτιοῦν παθεῖν, ἐμοὶ πάντα οἰστὰ καὶ φορητὰ, ἕως ἂν τὰ πρὸς σὲ εὖ μοι διαχέηται᾽ καὶ τὰ παιδία μοι ποθεινὰ τότε ἔσται, ἕως ἂν εὐνοϊχῶς πρὸς ἡμᾶς διαχειμένη ἧς. Δεήσει δὲ καὶ σὲ ταῦτα ποιεῖν. Εἶτα παραμίγγυε καὶ τὰ ἀπηστολιχὰ ῥήματα, ὅτι οὕτως ὁ[156] Θεὸς βούλεται τὴν εὔνοιαν ἡμῖν συγχεχροτῆσθαι. "Αχουε γὰρ τῆς Γραφῆς λεγούσης" Ἀγεὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὑτοῦ καὶ τὴν μητέρω, καὶ μία μικροψυχίας ἔστω πρόφασις ἡμῖν " ἐῤῥέτω χρήματα, καὶ ἀνδραπόδων πλῆθος, καὶ τιμαὶ αἱ τῶν ἔξωθεν" ἐμοὶ πάντων τοῦτο προτιμότερον. Ἰ]όσου χρυσίου, πόσὼν θησαυρῶν οὐχὶ ποθεινότερα ταῦτα τὰ ῥήματα ἔσται τῇ γυναιχί; Μὴ φοδηθῇς μή ποτε ἀπονοηθῇ χατὰ σοῦ φιλουμένη, ἀλλ᾽ ὅτι φιλεῖς ὁμολόγει. Αἱ μὲν γὰρ ἑταῖραι νῦν μὲν τούτῳ, νῦν δὲ ἐκείνῳ προσπλεχόμεναι, εἰχότως ἂν ἑπαίροιντο χατὰ τῶν ἐραστῶν ὅταν τοιαῦτα ἀχούοιεν ῥήματα " ἐλευθέρα δὲ γυνὴ καὶ χόρη εὐγενὴς οὐχ ἄν ποτε τούτοις ἐπαρθείη τοῖς ῥήμᾶσιν, ἀλλὰ πολλῷ μᾶλλον καὶ χαταχάμπτεται. Ἐνδεέκνυσο δὲ τὴν πρὸς αὐτὴν συνουσίαν πολλοῦ τιθέμεγος. καὶ μᾶλλον ἐπὶ τῆς οἰχίας εἶναι βουλόμενος δι᾽ αὐτὴν, ἣ ἐπὶ τῆς ἀγορᾶς " καὶ πάντων τῶν φίλων προτίμα, καὶ παίδων τῶν ἐξ αὐτῆς, καὶ αὐτὰ δὲ διὰ ταύτὴν φιλείσθω παρὰ σοῦ. "Ἂν ἀγαθόν τι πράξῃ, ἐπαίνει καὶ θαύμαζε " ἂν ἄτοπόν τι καὶ οἷον νεανίσι συμ- (αίνει, παραίνει καὶ ὑπομέμνησχε. Ἄνω καὶ χάτω χρη μάτων κατηγόρει καὶ πολυτελείας, καὶ ὑποδείχνυε τὸν χόσμον τὸν ἀπὸ τῆς χοσμιότητος καὶ ἀπὸ τῆς σεμνότητος, καὶ δίδασχε διηνεχῶς τὰ συμφέροντα. τ΄. Εὐκαὶ γενέσθωσαν ὑμῖν χοιναί " ἕκαστος εἰς τὴν ἐχχλησίαν προΐτω, καὶ τῶν λεγομένων καὶ τῶν ἀναγινωσχομένων ἐχεῖ, καὶ ὁ ἀνὴρ τὴν γυναῖχα ἀπαιτείτω ἐπὶ τῆς οἰχίας τὸ μέρος, κἀχείνη τὸν ἄνδρα. Εἰ πενία τις χατέχοι, πάραγε εἰς μέσον τοὺς ἁγίους ἄνδρας, τὸν Παῦλον, τὸν Πέτρον, οἱ πάντων μᾶλλον καὶ βασιλέων καὶ πλουσίων εὐδοχέμησαν, καὶ πῶς δὲ καὶ ἐν λιμῷ καὶ ἐν δίψει τὸν βίον διήγαγον " παίδευε αὐτὴν, ὅτι οὐδὲν φοδερὸν τῶν ἐν τῷ βίῳ, ἣ μόνον τὸ προσχροῦσαι τῷ θεῷ. "Ἂν οὕτω τις γήμῃ, ἂν ἐπὶ τούτοις, τῶν μοναζόντων οὐχ ἔσται πολλῷ ἐλάττων, οὐδὲ τῶν μὴ γεγαμηχότων ὁ γεγαμηχώς. Εἰ βούλει καὶ ἄριστα ποιεἶν καὶ ἑστιάσεις ἐπιτελεῖν, μηδένα ἄσεμνον, μηδένα ἄχοσμον, ἀλλ᾽ εἴ τινα ἅγιον πένητα εὕροις δυνάμενον ὑμῖν εὐλογῆσαι τὴν οἰκίαν, δυνάμενον μετὰ τῆς τῶν ποδῶν ἐπιθάσεως πᾶσαν εἰσενεγχεῖν τοῦ Θεοῦ τὴν εὖὐλοωγίαν, τοῦτον χάλει. Εἴπω δὲ καὶ ἕτερον; Μηδεὶς ὑμῶν σπουδαζέτω εὐπορωτέραν γαμεῖν, ἀλλὰ πολλῷ μᾶλλον πενεστέραν. Οὐ γὰρ τοσαύτην ἀπὸ τῶν χρημάτων εἰσελεύσεται εἰσφέρουσα ἀφορμὴν ἡδονῆς, ὅσην ἀηδίαν ἀπὸ τῶν ὀνειδῶν, ἀπὸ τοῦ πλείονα ἀπαιτεῖν ὧν εἰσήγαγεν, ἀπὸ τῶν ὕδρεων, ἀπὸ τῆς πολυτελείας, ἀπὸ τῶν φορτικῶν ῥημάτων. Ἔρεῖ γὰρ ἴσως " Οὐδέπω τῶν σῶν ἀνάλωσα οὐδὲν, ἔτι τὰ ἐμὰ περίχειμαι, ἐξ ὧν οἱ γονεῖς μοι δεδώρηνται. Κ{{ λέγεις, ὦ γύναι; ἔτι τὰ σὰ περίχεισαι; καὶ τί τούτου τοῦ ῥήματος γένοιτ᾽ ἂν ἀθλιώτερον; σῶμα οὐχέτι ἔχεις ἴδιον, καὶ χρήματα ἔχεις ἴδια; Οὐχέτι δύο ἐστὲ σάρχες μετὰ τὸν γάμον. ἀλλ᾽ ἐγένεσθε εἰς μίαν’ καὶ αἱ οὐσίαι δύο, καὶ οὗ μία. Ὦ τοῦ τῶν χρημάτων ἔρωτος ! εἷς ἄνθρωπος, [151] ἕν ζῶον ἀμφότεροι γεγένησθε, καὶ ἔτι λέγεις, Τὰ ἐμά ἙἘπάρατον τοῦτο τὸ ῥῇμα καὶ μιαρὸν ἀπὸ τοῦ διαδόλου εἰσηνέχθη. Πάντα ἡμῶν χοινὰ ἐποίησεν ὁ Θεὸς τὰ τούτων ἀναγχαιότερα, καὶ ταῦτα οὐ χοινά; Οὐχ ἔστιν εἰπεῖν, τὸ ἐμὸν φῶς, ὁ ἐμὸς ἥλιος, τὸ ἐμὸν ὕδωρ" πάντα ἡμῖν χοινὰ τὰ μείζονα, τὰ δὲ χρήματα οὐ χοινά; ᾿Απολλύσθω τὰ χρήματα μυριάχις, μᾶλλον δὲ μὴ τὰ χρήματα, ἀλλ᾽ αἱ προαιρέσεις αἱ μὴ εἰδυῖαι χρήμᾶσι χρήσασθαι, ἀλλὰ πάντων αὐτὰ προτιμῶσαι. Καὶ ταῦτα μετὰ τῶν ἄλλων δίδασχε" ἀλλὰ μετὰ πολλῇς τῆς χάριτος. Ἐπειδὴ γὰρ αὐτὴ χαθ᾽ ἑαυτὴν τῆς ἀρετῆς ἡ παραίνεσις πολὺ τὸ σκυθρωπὸν ἔχει, καὶ μάλιστα πρὸς κόρην ἁπαλὴν καὶ νέαν, ὅταν περὶ φιλοσοφίας λέγοιντο λόγοι, πολλὴν ἐπινόει τὴν χάριν, καὶ τοῦτο μάλιστα ἀπὸ τῆς ψυχῆς ἐξόρισον ἐχείνης, Τὸ ἐμὸν, καὶ Τὸ σόν. "ἂν εἴπῃ, Τὰ ἐμὰ, εἰπὲ αὐτῇ" Ποῖα λέγεις σά; οὐδὲ γὰρ οἶδα " οὐδὲν ἔχω ἐγὼ ἴδιον " πῶς οὖν λέγεις, Τὰ ἐμὰ, πάντων ὄντων σῶν; Χάρισαι αὐτῇ τὸ ῥῆμα. Οὐχ ὁρᾷς ἐπὶ τῶν παιδίων ὅτι τοῦτο πράττομεν; ὅταν ἡμῶν χατεχόντων τι ἁρπάσῃ, καὶ τὸ ἕτερον πάλιν βούληται λαθεῖν, συγχωροῦμεν καὶ λέγομεν " Ναὶ, τοῦτο σόν ἐστι, χὐκεῖνο. Τοῦτο καὶ ἐπὶ τῆς γυναικὸς ποιῶμεν " παιδικωτέρα γὰρ αὐτῆς ἡ διά». νοιά ἐστι" χἂν λέγη, Τὰ ἐμὰ, εἰπέ Πάντα σά ἐστι, καὶ ἐγὼ σός. Οὐχ ἔστι χολαχείας τὸ ῥῆμα, ἀλλὰ πολλῆς συνέσεως. Οὕτως αὐτῆς δυνήσῃ χαλάσαι τὸν θυ-μὸν, καὶ τὴν ἀθυμίαν σδέσαι. Κολακεία γάρ ἐστιν, ὅταν τις ἀγεννές τι πράξῃ χαχοῦ ἕνεχεν ᾿" τοῦτο δὲ φιλοσοφία μεγίστη. Λέγε οὖν" Καὶ ἐγὼ σὸς, ὦ παιδίον " τοῦτό μοι Παῦλος παρήνεσεν εἰπών' Ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἔξουσιάζει, ἀ.11' ἡ γυνή. Εἰ τοῦ σώματός μου οὐχ ἔχω ἐξουσίαν, ἀλλὰ σὺ, πολλῷ μᾶλλον τῶν χρημάτων. ᾿Ανέπαυσας αὐτὴν ταῦτα φθεγξάμεδούλην ἐποίησας μᾶλλον ἀργυρώνητον 5, τοῖς ῥήμασι τούτοις κατέδησα; αὐτήν. Ὥστε ἀφ᾽ ὧν σὺ φθέγγῃ, δίδαξον αὐτὴν μηδέποτε λέγειν, Ἐμὸν καὶ Σόν. Καὶ μηδέποτε ἁπλῶς αὐτὴν χάλει, ἀλλὰ μετὰ χολαχείας, μετὰ τιμῆς, μετὰ πολλῆς ἀγάπης. Τίμα αὐτὴν, καὶ οὗ δεήσεται τῆς παρ᾽ ἑτέρων τιμῆς, οὐ δεήσεται “ἧς παρ᾽ ἑτέρων δύξης, ἂν ἀπολαύῃ τῆς παρὰ σοῦ. Πάντῶν αὐτὴν προτίθει, πάντων ἕνεχεν, καὶ χάλλους, καὶ συνέσεως, καὶ ἐγχωμίαζε. Οὕτως αὐτὴν πείσεις μηδενὶ προσέχειν τῶν ἔξωθεν, ἀλλὰ πάντων τῶν ἄλλων χαταγελᾷν. Δίδασχε τοῦ Θεοῦ τὸν φόδον, καὶ πάντα ὥσπερ ἀπὸ πηγῆς ἐπιῤῥεύσει, καὶ μυρίων ἕστα: ἡ οἷχία τῶν ἀγαθῶν γέμουσα. "Ἄν τὰ ἄφθαρτα ζητῶμεν, καὶ ταῦτα ἐπελεύσεται τὰ φθαρτά. Ζητεῖτε γὰρ, φὴσὶ, πρῶτον τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. Οἴους εἶναι χρὴ νομίζειν τοὺς παῖδας τῶν τοιούτων πατέρων; οἵους τοὺς οἰκέτας τῶν τοιούτων δεσποτῶν; οἴους τοὺς ἄλλους ἅπαντας τοὺς πλησιάζοντας; ἄρα οὐχὶ μυρίων τῶν ἀγαθῶν καὶ αὐτοὺς [108] γέμειν συμδήσεται; Ὡς γὰρ τὰ πολλὰ πρὸς τοὺς κρατοῦντας καὶ οἱ δοῦλοι τὰ ἤθη ῥυθμίζονται, καὶ ταῖς ἐχείνων ἐξομοιοῦνται ἐπιθυμίαις 8, τῶν αὐτῶν ἐρῶσιν, ὧν ἂν καὶ διδαχθῶσι, τὰ αὐτὰ φθέγγονται, ἐν τοῖς αὐτοῖς συναναστρέφονται. Ἐὰν οὕτως ἑαντοὺς ῥυθμίζωμεν, καὶ ταῖς Γραφαῖς προσέχωμεν, τὰ πλείονα παρ᾽ ἐχείνων παιδευθησόμεθα καὶ οὕτω δυνησόμεθα ἀρέται «τῷ Θεῷ, καὶ τὸν παρόντα βίον ἅπαντα μετὰ ἀρετῆς διεξελθεῖν, καὶ τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσιν αὐτὸν τυχεῖν " ὧν γένοιτο πάντας ἡμᾶς ἀξιωθῆναι, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, χράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.} Τὰ τέχνα, ὑπακούετε τοῖς γογεῦσιν ὑμῶν ἐν Κυρίῳ᾽" τοῦτο γάρ ἐστι δίκαιον. Τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ, ἵνα εὖ σοι γένηται, καὶ ἔσῃ μαχροχρόνιος ἐπὶ τῆς γῆς.
Panta toinyn chat᾽ echeinon nomothetei ton chronon, chath᾽ hon hē aischynē, kathaper tis chalinos epikeimenos tę̄ psychę̄, ouch aphiēsin ouden memphesthai, oude enkalein tois Huinomenois. Hotan gar parrhēsias epiladētai, meta pollēs tēs adeias panta anatrepei kai synchei. Pote toinyn estin heteros houtō chairos epitēdeios pros to plattein gynaicha, hōs echeinos, chath᾿᾽ hon aideitai ton andra, kai dedoichen eti kai dysōpeitai? Tote autę̄ tithei tous nomous hapantas, kai pantōs peisthēsetai, kai echousa kai achousa. Pōs de tēn aischynēn ou lyseis? Hotan phainę̄ kai hautos ouden hētton echeinēs haischynomenos, oliga men prosdialegomenos, kai auta de meta pollēs tēs emdritheias kai tēs systrophēs" tote hautę̄ tous peri philosophias chatathes logous " dechetai gar hē psychē eis tēn kallistēn hexin autēn chatastēson, tēn aischynēn legō. Er de boulesthe, kai hypodeigmatos henechen erō, tina pros autēn dialegesthai chrę̄. Ei gar Paulos hou parę̄tēsato eipein, Mē xato rhēmata, mallon de ou nympheutrias, alla pneuma- «ikēs psychēs" pollǭ mallon hēmeis ou paraitēsometha eipein, Ti toinyn autę̄ dialegesthai chrē? Meta pollēs mentoi charitos legein pros autēn Hēmeis, ō paidion, tou biou se choinōnon elaxomen kai eisēgagomen en tois timiōterois kai ananchaioterois hēmin choinōnēsousan, en paidopoiią, kai oichias prostasią. Ti oun dē se parachaloumen? Mallon de pro toutou ta «hēs agapēs dialegou " ouden gar houtō symdalletai pros to peisai ton achouonta dexasthai ta legomena, hōs to mathein, hoti meta pollēs tēs agapēs legeta:. Pōs oun deixeis tēn agapēn? "An eipę̄s, hoti Pollas henon lathein, kai euporōteras kai genous lamprou, ouch heilomēn, alla sou kai tēs sēs hērasthēn phēs, tēs chosmiotētos, tēs epieikeias, tēs sōphrosynēs. Eita apo toutōn euthys parascheuason hodon tōn logōn tōn peri philosophias, kai chatēgorei tou ploutou meta tinos periodou, ᾿Aplōs men gar ean katateinę̄? logon chata ploutou, phortichos esę̄ " an de hypotheseōs ladomenos, panta anyseis. Doxeis gar en taxei apologias to pragma poiein, ouch hōs austēros tis kai acharis kai mikrologos, all᾽ hotan ech tōn autēs tēn hypothesin ladę̄:s, kai hēsthēsetai. Ereis oun (palin gar ton logon analathein anankaion), hoti paron plousian gēmai kai euporon, ouch ēneschomēn. Ti dēpote? Ouch aplōs, oude eichę̄, all᾽ epaideuthēn egō chalōs, hoti ploutos ouden chtę̄ma estin, alla pragma eukataphronēton, kai lę̄stais proson kai pornais Dio tauta apheis, epi tēn tēs sēs aretēn ēlthon psychēs, hēn pantos protimō chrysiou. Synetē gar kai eleuthera chorē nea, kai euladeias epimeloumenē, pasēs tēs oikoumenēs estin antaxia. Dia dē tauta se kai ēspasamēn kai philō, kai tēs emautou protithēmi psychēs. Ouden gar ho parōn bios esti, kai euchomai kai parachalō kai panta poiō, hōste hēmas houtō chataxiōthēnai ton paronta stēsai bion, hōste dynēthēnai kai echei en tǭ mellonti aiōni meta pollēs tēs adeias allēlois syneinai, Ho men gar chronos houtos brachys kai epikēros " ei de, kataxiōtheimen euarestēsantes tǭ Theǭ houtō ton bion metelmoę̄oϑid nipsai, rosy mi apiogoi oi thē 8 : hoi ip mi i- Boēi? hoi ni aou eith oa (65. Ouia aïeib, ho pii! d tais 65. daïiis hipamyïa Y hoi Pa 5 ēthēē1 dopipipēia Ho Noē Iiodi aïeogo, ach dei e thein touton, aei kai meta tou Christou, kai met᾽ allēlōn esometha meta pleionos tēs hēdonēs. Egō pantōn tēn sēn agapēn protithēmi, kai ouden houtō moi dyscholon oude epachthes, hōs to pote dienechthēnai pros se᾿ kan panta apolesai deę̄, chan Irou genesthai, chaan kindynous hypostēnai tous eschatous, chan hotioun pathein, emoi panta oista kai phorēta, heōs an ta pros se eu moi diacheētai᾽ kai ta paidia moi potheina tote estai, heōs an eunoïchōs pros hēmas diacheimenē hēs. Deēsei de kai se tauta poiein. Eita paramingye kai ta apēstolicha rhēmata, hoti houtōs ho[156] Theos bouletai tēn eunoian hēmin synchechrotēsthai. "Achoue gar tēs Graphēs legousēs" Agei toutou kataleipsei anthrōpos ton patera hautou kai tēn mēterō, kai mia mikropsychias estō prophasis hēmin " errhetō chrēmata, kai andrapodōn plēthos, kai timai hai tōn exōthen" emoi pantōn touto protimoteron. I]osou chrysiou, posōn thēsaurōn ouchi potheinotera tauta ta rhēmata estai tę̄ gynaichi? Mē phodēthę̄s mē pote aponoēthę̄ chata sou philoumenē, all᾽ hoti phileis homologei. Hai men gar hetairai nyn men toutǭ, nyn de ekeinǭ prosplechomenai, eichotōs an hepairointo chata tōn erastōn hotan toiauta achouoien rhēmata " eleuthera de gynē kai chorē eugenēs ouch an pote toutois epartheiē tois rhēmasin, alla pollǭ mallon kai chatachamptetai. Endeeknyso de tēn pros autēn synousian pollou tithemegos. kai mallon epi tēs oichias einai boulomenos di᾽ autēn, hē epi tēs agoras " kai pantōn tōn philōn protima, kai paidōn tōn ex autēs, kai auta de dia tautēn phileisthō para sou. "An agathon ti praxę̄, epainei kai thaumaze " an atopon ti kai hoion neanisi sym- (ainei, parainei kai hypomemnēsche. Anō kai chatō chrē matōn katēgorei kai polyteleias, kai hypodeichnye ton chosmon ton apo tēs chosmiotētos kai apo tēs semnotētos, kai didasche diēnechōs ta sympheronta. t΄. Eukai genesthōsan hymin choinai " hekastos eis tēn echchlēsian proïtō, kai tōn legomenōn kai tōn anaginōschomenōn echei, kai ho anēr tēn gynaicha apaiteitō epi tēs oichias to meros, kacheinē ton andra. Ei penia tis chatechoi, parage eis meson tous hagious andras, ton Paulon, ton Petron, hoi pantōn mallon kai basileōn kai plousiōn eudochemēsan, kai pōs de kai en limǭ kai en dipsei ton bion diēgagon " paideue autēn, hoti ouden phoderon tōn en tǭ biǭ, hē monon to proschrousai tǭ theǭ. "An houtō tis gēmę̄, an epi toutois, tōn monazontōn ouch estai pollǭ elattōn, oude tōn mē gegamēchotōn ho gegamēchōs. Ei boulei kai arista poiein kai hestiaseis epitelein, mēdena asemnon, mēdena achosmon, all᾽ ei tina hagion penēta heurois dynamenon hymin eulogēsai tēn oikian, dynamenon meta tēs tōn podōn epithaseōs pasan eisenenchein tou Theou tēn euyloōgian, touton chalei. Eipō de kai heteron? Mēdeis hymōn spoudazetō euporōteran gamein, alla pollǭ mallon penesteran. Ou gar tosautēn apo tōn chrēmatōn eiseleusetai eispherousa aphormēn hēdonēs, hosēn aēdian apo tōn oneidōn, apo tou pleiona apaitein hōn eisēgagen, apo tōn hydreōn, apo tēs polyteleias, apo tōn phortikōn rhēmatōn. Erei gar isōs " Oudepō tōn sōn analōsa ouden, eti ta ema pericheimai, ex hōn hoi goneis moi dedōrēntai. K{{ legeis, ō gynai? eti ta sa pericheisai? kai ti toutou tou rhēmatos genoit᾽ an athliōteron? sōma oucheti echeis idion, kai chrēmata echeis idia? Oucheti dyo este sarches meta ton gamon. all᾽ egenesthe eis mian’ kai hai ousiai dyo, kai hou mia. Ō tou tōn chrēmatōn erōtos ! heis anthrōpos, [151] hen zōon amphoteroi gegenēsthe, kai eti legeis, Ta ema HeEparaton touto to rhę̄ma kai miaron apo tou diadolou eisēnechthē. Panta hēmōn choina epoiēsen ho Theos ta toutōn ananchaiotera, kai tauta ou choina? Ouch estin eipein, to emon phōs, ho emos hēlios, to emon hydōr" panta hēmin choina ta meizona, ta de chrēmata ou choina? ᾿Apollysthō ta chrēmata myriachis, mallon de mē ta chrēmata, all᾽ hai proaireseis hai mē eiduiai chrēmasi chrēsasthai, alla pantōn auta protimōsai. Kai tauta meta tōn allōn didasche" alla meta pollę̄s tēs charitos. Epeidē gar autē chath᾽ heautēn tēs aretēs hē parainesis poly to skythrōpon echei, kai malista pros korēn hapalēn kai nean, hotan peri philosophias legointo logoi, pollēn epinoei tēn charin, kai touto malista apo tēs psychēs exorison echeinēs, To emon, kai To son. "an eipę̄, Ta ema, eipe autę̄" Poia legeis sa? oude gar oida " ouden echō egō idion " pōs oun legeis, Ta ema, pantōn ontōn sōn? Charisai autę̄ to rhēma. Ouch horąs epi tōn paidiōn hoti touto prattomen? hotan hēmōn chatechontōn ti harpasę̄, kai to heteron palin boulētai lathein, synchōroumen kai legomen " Nai, touto son esti, chykeino. Touto kai epi tēs gynaikos poiōmen " paidikōtera gar autēs hē dia». noia esti" chan legē, Ta ema, eipe Panta sa esti, kai egō sos. Ouch esti cholacheias to rhēma, alla pollēs syneseōs. Houtōs autēs dynēsę̄ chalasai ton thy-mon, kai tēn athymian sdesai. Kolakeia gar estin, hotan tis agennes ti praxę̄ chachou henechen ᾿" touto de philosophia megistē. Lege oun" Kai egō sos, ō paidion " touto moi Paulos parēnesen eipōn' Ho anēr tou idiou sōmatos ouk exousiazei, a.11' hē gynē. Ei tou sōmatos mou ouch echō exousian, alla sy, pollǭ mallon tōn chrēmatōn. ᾿Anepausas autēn tauta phthenxamedoulēn epoiēsas mallon argyrōnēton 5, tois rhēmasi toutois katedēsa? autēn. Hōste aph᾽ hōn sy phthengę̄, didaxon autēn mēdepote legein, Emon kai Son. Kai mēdepote haplōs autēn chalei, alla meta cholacheias, meta timēs, meta pollēs agapēs. Tima autēn, kai hou deēsetai tēs par᾽ heterōn timēs, ou deēsetai “hēs par᾽ heterōn dyxēs, an apolauę̄ tēs para sou. Pantōn autēn protithei, pantōn henechen, kai challous, kai syneseōs, kai enchōmiaze. Houtōs autēn peiseis mēdeni prosechein tōn exōthen, alla pantōn tōn allōn chatageląn. Didasche tou Theou ton phodon, kai panta hōsper apo pēgēs epirrheusei, kai myriōn hesta: hē hoichia tōn agathōn gemousa. "An ta aphtharta zētōmen, kai tauta epeleusetai ta phtharta. Zēteite gar, phēsi, prōton tēn basileian tou Theou, kai tauta panta prostethēsetai hymin. Oious einai chrē nomizein tous paidas tōn toioutōn paterōn? hoious tous oiketas tōn toioutōn despotōn? oious tous allous hapantas tous plēsiazontas? ara ouchi myriōn tōn agathōn kai autous [108] gemein symdēsetai? Hōs gar ta polla pros tous kratountas kai hoi douloi ta ēthē rhythmizontai, kai tais echeinōn exomoiountai epithymiais 8, tōn autōn erōsin, hōn an kai didachthōsi, ta auta phthengontai, en tois autois synanastrephontai. Ean houtōs heantous rhythmizōmen, kai tais Graphais prosechōmen, ta pleiona par᾽ echeinōn paideuthēsometha kai houtō dynēsometha aretai «tǭ Theǭ, kai ton paronta bion hapanta meta aretēs diexelthein, kai tōn epēngelmenōn agathōn tois agapōsin auton tychein " hōn genoito pantas hēmas axiōthēnai, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth' hou tǭ Patri hama tǭ hagiǭ Pneumati doxa, chratos, timē, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.} Ta techna, hypakouete tois gogeusin hymōn en Kyriǭ᾽" touto gar esti dikaion. Tima ton patera sou kai tēn mētera, hētis estin entolē prōtē en epangelią, hina eu soi genētai, kai esę̄ machrochronios epi tēs gēs.
Lay down all your laws, then, at that time, when modesty, like a bridle laid on the soul, does not let her find fault or complain of what is done. For when she takes to frankness, with great freedom she overturns and confounds everything. When, then, is there another time so suited to mould a wife as that, when she respects her husband and still fears and is abashed? Then lay down all your laws for her, and she will certainly obey, willing or unwilling. And how will you not break down her modesty? When you yourself appear no less modest than she, speaking little with her, and that with much gravity and composure. Then set before her the words about philosophy; for the soul receives them. Set her in the finest habit, I mean modesty. And if you wish, I will also tell you, by way of example, what one should say to her. For if Paul did not refuse to say, “Do not deprive …” words, or rather not those of a bridesmaid but of a spiritual soul, much more shall we not refuse to say … What, then, should one say to her? With much grace, say to her: “My child, we took you as the partner of our life, and brought you in to share with us the most honourable and most necessary things, the bearing of children and the governing of a household. What, then, do we ask of you?” Or rather, before this, speak of love; for nothing so helps to persuade the hearer to receive what is said as learning that it is said with much love. How, then, will you show love? If you say: “Though it was possible to take many, both wealthier and of distinguished family, I did not choose them, but loved you and your character, your decorum, your gentleness, your chastity.” Then from this at once prepare a road for the words about philosophy, and denounce wealth with some circuit of speech. For if you simply stretch out a speech against wealth, you will be tiresome; but if you take hold of an occasion, you will achieve everything. For you will seem to do it by way of defending yourself, not as someone harsh and graceless and petty, but when you take the occasion from her own affairs, she will be pleased too. You will say, then (for we must take up the discourse again), “When it was possible to marry a rich and well-off woman, I would not. Why? Not simply or at random; but I was well taught that wealth is no possession, but a thing easily despised, and one found even with robbers and harlots. So, leaving these things, I came to the virtue of your soul, which I prize above all gold. For a sensible and free young girl, who cares for piety, is worth the whole world. For this reason I both embraced you and love you, and prefer you to my own soul. For the present life is nothing, and I pray and beseech and do everything so that we may be found worthy so to order the present life as to be able there too, in the age to come, to be with one another with great freedom. For this time is short and perishable; but if we are found worthy, having pleased God, so to pass through this life … we shall be always with Christ and with one another, with greater pleasure. I prefer your love to everything, and nothing is so hard or grievous to me as ever to be at odds with you; even if I must lose everything, even if I must become an Irus, even if I must undergo the utmost dangers, even if I must suffer anything whatever, all is bearable and endurable to me so long as things are well with me in regard to you; and my children will be dear to me then, so long as you are well disposed toward us. And you too will have to do these things.” Then mingle the apostolic words too, that God wills our goodwill to be so knit together. For hear the Scripture saying, “For this reason a man shall leave his father and his mother” … and let there be among us one occasion of pettiness … “let money go, and the crowd of slaves, and the honours from outside; to me this is more precious than all.” How much gold, how many treasures, will not these words be more desirable to the wife? Do not fear that, being loved, she may grow arrogant toward you, but confess that you love her. For courtesans, clinging now to this man and now to that, might naturally be lifted up against their lovers when they hear such words; but a free woman and a well-born girl would never be lifted up by these words, but is rather bowed down by them. Show that you set great store by her company, and wish to be at home for her sake rather than in the market; and prefer her to all your friends, and to the children she has borne, and let them too be loved by you for her sake. If she does something good, praise and admire her; if something unseemly, such as befalls young girls, advise and remind her. Continually denounce money and extravagance, point out the adornment that comes from decorum and from dignity, and teach her constantly what is profitable. 7. Let your prayers be in common; let each go to church, and let the husband ask the wife at home for her share of what was said and read there, and she the husband. If some poverty holds you, bring forward the holy men, Paul, Peter, who were more highly esteemed than all kings and rich men, and how they passed their life in hunger and thirst; teach her that nothing in life is to be feared except offending God. If anyone marries so, on these terms, he will be not much inferior to the monks, nor the married man to the unmarried. If you wish to give dinners and hold feasts, invite no indecent person, no disorderly person; but if you find some holy poor man, able to bless your house, able by the setting of his feet in it to bring in all the blessing of God, invite him. Shall I say something else too? Let none of you strive to marry a wealthier woman, but much rather a poorer one. For she will not come in bringing so much occasion of pleasure from her money as of unpleasantness from her reproaches, from demanding more than she brought in, from her insults, from her extravagance, from her vulgar words. For she will perhaps say, “I have not yet spent anything of yours; I am still wearing my own things, which my parents gave me.” What are you saying, woman? You are still wearing your own things? And what could be more wretched than this word? You no longer have your own body, and do you have your own money? After the marriage you are no longer two fleshes, but you have become one; and are the possessions two and not one? O the love of money! You have both become one person, one living being, and you still say, “My things”? This word is accursed and foul; it was brought in by the devil. God made common to us all things more necessary than these, and are these not common? One cannot say, “my light, my sun, my water”; all the greater things are common to us, and is money not common? Let money perish ten thousand times; or rather not money, but the dispositions that do not know how to use money, but prefer it to everything. Teach these things too, with the others, but with much grace. For since exhortation to virtue in itself has much that is gloomy, especially toward a tender young girl, when words about philosophy are spoken, devise much grace, and banish especially from that soul the words “mine” and “yours.” If she says, “My things,” say to her: “What things do you call yours? For I do not know; I have nothing of my own. How then do you say ‘my things,’ when everything is yours?” Grant her the word. Do you not see that we do this with children? When, as we hold something, a child snatches it and then wishes to take the other thing too, we give in and say, “Yes, this is yours, and that too.” Let us do this with the wife too; for her mind is rather childlike; and if she says, “My things,” say, “Everything is yours, and I am yours.” The word is not flattery but much good sense. So you will be able to calm her anger and quench her despondency. For flattery is when one does something ignoble for an evil end; but this is the greatest philosophy. Say, then: “I too am yours, my child; Paul advised me this, saying, ‘The husband does not have authority over his own body, but the wife.’ If I have no authority over my own body, but you do, much more over the money.” You have given her rest by saying these things … you have made her a slave, more than one bought with silver; with these words you have bound her. So by what you say, teach her never to say “mine” and “yours.” And never call her simply, but with endearment, with honour, with much love. Honour her, and she will not need honour from others, she will not need glory from others, if she enjoys yours. Prefer her to all, on every account, both for beauty and for good sense, and praise her. So you will persuade her to attend to none of those outside, but to laugh at all the others. Teach her the fear of God, and everything will flow as from a spring, and the house will be full of countless good things. If we seek the incorruptible things, these corruptible ones too will come. “For seek first,” he says, “the kingdom of God, and all these things will be added to you.” What must we think the children of such fathers will be like? What the servants of such masters? What all the others who come near them? Will it not come about that they too are full of countless good things? For for the most part slaves too shape their characters to those who rule them, and become like them in their desires; they love the same things, which they have also been taught; they speak the same things, they spend their time in the same things. If we so order ourselves, and attend to the Scriptures, we shall be taught most things by them; and so we shall be able to please God, and to pass through the whole present life with virtue, and to obtain the good things promised to those who love him; which may we all be found worthy of, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and always, and to the ages of ages. Amen. [Homily 21.] “Children, obey your parents in the Lord, for this is right. ‘Honour your father and mother,’ which is the first commandment with a promise, ‘that it may be well with you, and that you may live long on the earth.’”