{"slug":"khazarzar-john-chrysostom-de-corruptoribus-virginum","id":"greek:khazarzar:khazarzar-john-chrysostom-de-corruptoribus-virginum","title":"De corruptoribus virginum","title_source":"De corruptoribus virginum","author":"John Chrysostom","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:47:38Z","cost_usd":0.004889},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-corruptoribus-virginum","work_id":"khazarzar-john-chrysostom-de-corruptoribus-virginum","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20corruptoribus%20virginum.pdf"},"stats":{"passages":8,"english_words":2211,"coptic_letters":0,"source_letters":8752,"commentary_units":48,"commentary_kinds":8,"derived_notes":0,"ambiguities":13,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"khazarzar-john-chrysostom-de-corruptoribus-virginum","abstract":"De corruptoribus virginum is a homily or treatise by John Chrysostom against those who corrupt consecrated virgins. Blending scriptural exegesis with moral exhortation, it employs a polemical and pastoral register, using rhetorical questions and the metaphor of virgins as 'brides of Christ.' The work likely dates to Chrysostom's presbyterate in Antioch (386–397) or early episcopate in Constantinople (398–404). It survives through medieval manuscript transmission and was cited in canonical collections on clerical celibacy and monastic discipline. The available edition is a digital transcription of Migne's Patrologia Graeca, lacking critical apparatus or translation.","historical_context":"The work was composed in Greek, probably in Antioch or Constantinople, during the late fourth or early fifth century (ca. 386–407 CE). Chrysostom delivered it as a homily or treatise addressing the protection of consecrated virgins, a topic of growing importance in early Christian ascetic communities. The text reflects the development of clerical celibacy and monastic discipline in the Eastern Church. Its transmission is primarily through medieval manuscripts, and it was later cited in canonical collections. The edition used (khazarzar) is a digital transcription of Migne's Patrologia Graeca, without critical apparatus or manuscript collation, so textual variants and witness details are unrecorded. The work's genre blends lament and invective, opening with 'Ταλανισμὸς' (a lament), and employs rhetorical questions typical of Chrysostom's style.","significance":"This work is significant for understanding early Christian attitudes toward consecrated virginity, clerical celibacy, and monastic discipline. It influenced Eastern and later Western canonical discussions on protecting virgins. The text also exemplifies Chrysostom's homiletic style, combining scriptural exegesis with moral exhortation, and contributes to the study of early Christian ascetic literature and gender roles.","timeline":[{"date":"ca. 386–397 CE","event":"Chrysostom's presbyterate in Antioch; possible composition of the work."},{"date":"398–404 CE","event":"Chrysostom's episcopate in Constantinople; alternative period for composition."},{"date":"4th–5th c.","event":"Development of early Christian ascetic communities and consecrated virginity."},{"date":"Medieval period","event":"Work cited in canonical collections on clerical celibacy and monastic discipline."},{"date":"19th c.","event":"Migne's Patrologia Graeca edition published."},{"date":"21st c.","event":"Digital transcription by khazarzar made available."}],"relations":[{"work":"On the Priesthood (John Chrysostom)","relation":"Both works address clerical discipline and moral exhortation.","key":"","label":null,"url":null},{"work":"Homilies on the Epistles of Paul (John Chrysostom)","relation":"Similar exegetical and rhetorical style.","key":"","label":null,"url":null},{"work":"Apostolic Constitutions","relation":"Canonical context for protection of consecrated virgins.","key":"","label":null,"url":null},{"work":"Life of Macrina (Gregory of Nyssa)","relation":"Contemporary ascetic literature on virginity.","key":"","label":null,"url":null},{"work":"De virginibus velandis (Tertullian)","relation":"Earlier Latin work on veiling of virgins, similar theme.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is uncertain; it may belong to Chrysostom's presbyterate in Antioch (386–397) or early episcopate in Constantinople (398–404).","The available edition (khazarzar) is a digital transcription of Migne's Patrologia Graeca without critical apparatus or manuscript collation; textual variants and manuscript witnesses are not recorded.","The work's attribution to Chrysostom is traditional but not universally confirmed by modern scholarship; no detailed authenticity study is cited."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000509,"generated":"2026-11-15T06:47:38Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20corruptoribus%20virginum.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-corruptoribus-virginum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2211,"source_letters":8752,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily or treatise against those who corrupt virgins, likely delivered in Antioch or Constantinople. The register is polemical and pastoral, blending scriptural exegesis with moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dating is uncertain; Chrysostom’s activity spans ca. 386–407 CE. The work likely belongs to his presbyterate in Antioch (386–397) or early episcopate in Constantinople (398–404).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The source edition (khazarzar) is a digital transcription of Migne’s Patrologia Graeca. No critical edition or manuscript collation is provided; textual variants and manuscript witnesses are not recorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work was cited in medieval canonical collections on clerical celibacy and monastic discipline, influencing Eastern and later Western discussions on the protection of consecrated virgins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition lacks a critical apparatus, translation, or commentary. The reader must consult the Greek text independently for lexical and syntactical analysis.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ταλανισμὸς πρὸς τοὺς φθείροντας τὰς τοῦ Χριστοῦ παρθένους. Τί δὲ ἡμῖν, ἄθλιοι καὶ ταλαίπωροι, κακῶν ἡδονῶν ὁδηγοί; πῶς βούλεσθε ἐκφυγεῖν χεῖρας Θεοῦ ζῶντος; τί ποιήσετε, ὅταν ἔλθῃ ὁ ταύτην μνηστευσάμενος κρῖναι ζῶντας καὶ νεκρούς; τί δὲ ἀπολογήσεσθε, τοιαῦτα παράνομα εἰς τὰς τοῦ Χριστοῦ νύμφας πράξαντες; οὕτω τοσοῦτον κατεφρονήσατε; οὐκ ἐτρομάξατε; οὐ δεδοίκατε; οὐκ ἐφρίξατε; οὐκ ἐφείσασθε τῶν ἑαυτῶν ψυχῶν; οὐκ οἴδατε, ὅτι τοιαύτη παρανομία ἑτέρα οὐκ ἔστιν ὡς αὕτη; οὐκ οἴδατε, ὅτι ναὸς Θεοῦ εἰσιν αἱ παρθένοι; οὐκ οἴδατε, ὅτι Πνεῦμα Θεοῦ ἦν οἰκοῦν ἐν αὐταῖς; τὰς καθ' ἡμέραν μετὰ Χριστοῦ περὶ τῶν ἀνεκλείπτων καὶ μενόντων εἰς αἰῶνας προϊκῶν διαλεγομένας, καὶ ἃς Παῦλος παρθένους ἁγνὰς παραστῆσαι τῷ Χριστῷ προσήγαγεν, ὑμεῖς βορβόρῳ καὶ δυσωδίᾳ συνεφύρατε; Ὢ πῶς ἐτολμήσατε Χριστοῦ νύμφας φθεῖραι, κακῆς ἐπιθυμίας πρόξενοι; Κατὰ παιδίσκης συνδούλου ἐὰν τολμήσῃ τις τοιαῦτα διαπράξασθαι, οὐκ ἀτιμώρητος διεξέρχεται· κατὰ δὲ τῆς τοῦ ἀμφοτέρων αὐτῶν τε καὶ ὑμῶν τὰς τοῦ Χριστοῦ νύμφας οὕτως ὁπλίζεσθαι, ἐκφεύξεσθαι ἄρα τῆς δίκης προσδοκᾶτε; οὐκ ἠκούσατε τοῦ Ἀποστόλου λέγοντος, Ἀνίλεως ἡ κρίσις τῷ μὴ ποιήσαντι ἔλεος; Καὶ τί ἄρα τούτου ἀνελεεινότερον; μιᾷ γὰρ μαχαίρα δύο φόνους ἐργάζεσθε, καὶ ἑαυτοὺς καὶ αὐτὰς ἀποκτείνοντες· θάνατος γὰρ τοῦτο παρὰ τοῖς εὐφρονοῦσιν. Ὢ τίς οὐκ ἂν στενάξειε; τίς οὐκ ἂν πενθήσειε; τίς οὐκ ἂν κόψηται καὶ θρηνήσειε τὸν ἄωρον φόνον; τίς οὐ δακρύσειε τὸν ἀπρόθεσμον θάνατον, τίς οὐκ ἀλγήσειεν ἐπὶ τῇ ἀδίκῳ πληγῇ;","english":"A Lament against those who corrupt the virgins of Christ. What is it to us, wretched and miserable guides of evil pleasures? How do you expect to escape the hands of the living God? What will you do when He who betrothed her comes to judge the living and the dead? What defense will you offer, having committed such lawless acts against the brides of Christ? Have you so greatly despised? Did you not tremble? Did you not fear? Did you not shudder? Did you not spare your own souls? Do you not know that there is no other lawlessness like this? Do you not know that the virgins are a temple of God? Do you not know that the Spirit of God dwelt in them? Those who daily converse with Christ about the inexhaustible and eternal dowries, and whom Paul brought forward to present as pure virgins to Christ, have you befouled with filth and stench? Oh, how did you dare to corrupt the brides of Christ, agents of evil desire? If someone dares to do such things against a fellow slave-girl, he does not go unpunished; but when you arm yourselves against the brides of Christ, who are the common property of both them and you, do you expect to escape justice? Have you not heard the Apostle saying, \"Merciless is the judgment for him who has not shown mercy\"? And what is more merciless than this? For with one sword you commit two murders, killing both yourselves and them; for this is death in the eyes of the right-minded. Oh, who would not groan? Who would not mourn? Who would not beat his breast and lament the untimely murder? Who would not weep over the premature death, who would not grieve over the unjust blow?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταλανισμὸς","severity":"info","text":"The opening word 'Ταλανισμὸς' (a lament) sets the rhetorical genre as a threnody or invective, not a formal treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κρῖναι ζῶντας καὶ νεκρούς","severity":"info","text":"The phrase 'to judge the living and the dead' echoes the Nicene Creed and reflects early Christian eschatological language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνίλεως ἡ κρίσις τῷ μὴ ποιήσαντι ἔλεος","severity":"info","text":"This aphorism is attributed to 'the Apostle' and likely derives from a saying of Paul, though not verbatim in the canonical epistles; it may reflect a common paraenetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νύμφας","severity":"info","text":"Calling consecrated virgins 'brides of Christ' (νύμφας) was a common metaphor in early Christian ascetic literature, emphasizing their spiritual marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκ ...;","severity":"info","text":"The passage uses a series of rhetorical questions (οὐκ ...;) to heighten emotional intensity, a typical feature of Chrysostom's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"De corruptoribus virginum","severity":"info","text":"This work was influential in shaping Eastern Christian attitudes toward clerical celibacy and the protection of consecrated virgins.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' in the quotation is not specified; it may refer to Paul or another apostolic figure.","The phrase 'common property of both them and you' is ambiguous in the Greek; it may refer to the virgins as belonging to both Christ and the community."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Προῒξ καὶ γραμματεία παρὰ τῷ νομίμῳ ἐν ἀφθορίᾳ συναπτομένῳ ἀνδρὶ τῷ ἐπουρανίῳ νυμφίῳ Χριστῷ φυλάττονται· καὶ ἡ παρθενία προδίδοται τῷ μοιχῷ; Ἀλλ' ἐρεῖ τις· Ἀνάγκῃ τῷ Χριστῷ συνεζεύχθην, οὐκ ἤμην προθέσεως αὐτῷ συζευχθῆναι, ἀλλὰ συνδούλῳ. Ὅλως ἐτόλμησας, ἀθλία, καθ' ἑαυτὴν δημηγορῆσαι, ὅτι καὶ μὴ ἐχούσης σου πρόθεσιν εἰς αὐτὸν ἢ ἀγάπην, ὁ Δεσπότης ἐπόθησέ σε; Ἄκουσον, ὦ τάλαινα, καὶ ἐρῶ σοι, καὶ κἂν ἐκ τῶν τοῦ κόσμου πραγμάτων πληροφορήθητι. Λέγω δὴ τοῖς βιωτικοῖς· Ἐὰν κόρην ἕτερος ἀνθ' ἑτέρου ἁρπάσῃ, τῆς ἰσοτιμίας δοκιμαζομένης, κυρία μὲν ἡ ἁρπαγὴ τῷ ποιήσαντι, καὶ νόμος καὶ βασιλεὺς παραχωρεῖ τῇ ἁρπαγῇ. Οὐ γὰρ ἥρπαζε καὶ ἔλαβεν, ἵνα ἐνυβρίσῃ, ἀλλ' ἵνα τιμήσῃ, καὶ προικῷα καὶ δῶρα ἰσχύει. Εἰ οὖν ἀνθρώποις οὐδεμία μεταβολὴ, ἐπειδὴ τῷ προλαβόντι σκοπῷ ἀκολουθεῖ· τί ἀπολογήσῃ, σὺ ἡ παρ' ἐλπίδα ὑπὸ τοῦ Δεσπότου ἁρπαγεῖσα; Οὔτε γὰρ ἀνάγκην ἐκείνην λέγω, δι' ἣν τοῦ Δεσπότου συζευχθῆναι ἠξιώθης, ἀλλ' οἰκονομίαν καὶ φιλανθρωπίαν Δεσπότου· ἵνα τῷ τῆς ἀνάγκης σχήματι σὺ ἡ ἀναξία τὸν ὑπὲρ σὲ ἄφθαρτον γάμον κερδάνῃς. Μὴ οὖν λέγε, ὅτι Ἀνάγκῃ παρθενεύειν εἱλόμην· μὴ ἀχαρίστει τῷ οὐρανίῳ νυμφίῳ, ὅτι σε ἄπροικον καὶ ἀγενῆ καὶ δούλην λαβεῖν κατηξίωσε· δούλη γὰρ αὐτοῦ εἶ, κἂν μὴ θέλῃς. Ὥστε παρακαλῶ, ὦ παρθένε, ὑπήκοόν σε γενέσθαι χωρὶς πάσης ἀντιλογίας καὶ διαλογισμῶν αἰσχίστων. Καὶ εἰ μὲν οὐκ ἠθέτησας ἔτι τὸν πνευματικὸν γάμον, φύλαξον ἀσφαλῶς τὰς συνθήκας· εἰ δὲ παρέβης καὶ ἔπεσες, ἔγειραι, ἔγειραι, παρακαλῶ.","english":"A dowry and a marriage contract are preserved for the lawful husband who is joined in incorruption to the heavenly bridegroom Christ—and is virginity betrayed to an adulterer? But someone will say: \"I was joined to Christ by necessity; I was not of my own intention joined to him, but to a fellow servant.\" Wretched woman, have you dared to declaim against yourself that, even though you had no intention or love for him, the Master desired you? Listen, miserable one, and I will tell you, and be informed even from worldly matters. I speak of worldly things: If one man seizes a girl instead of another, when equality of status is considered, the seizure is valid for the one who did it, and law and king permit the seizure. For he did not seize and take her to insult her, but to honor her, and a dowry and gifts prevail. If, then, among humans there is no change, because it follows the prior intention, what will you plead, you who were seized by the Master beyond expectation? For I do not call that necessity by which you were deemed worthy to be joined to the Master, but an economy and philanthropy of the Master, so that under the guise of necessity you, the unworthy one, might gain the incorruptible marriage above you. Do not say, then, \"I chose virginity by necessity\"; do not be ungrateful to the heavenly bridegroom, because he deemed it worthy to take you without dowry, without lineage, and as a slave—for you are his slave, even if you do not wish it. Therefore, I beseech you, O virgin, to become obedient without any contradiction or shameful deliberations. And if you have not yet rejected the spiritual marriage, keep the covenants securely; but if you have transgressed and fallen, rise, rise, I beseech you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Προῒξ","severity":"info","text":"The Greek term προῒξ (dowry) is used here in a metaphorical sense: the virgin's spiritual dowry is her purity, preserved for Christ as the lawful bridegroom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"οἰκονομίαν (economy) is a key patristic term denoting divine dispensation or management of affairs for a salvific purpose, here contrasting with mere necessity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἁρπαγή","severity":"info","text":"Chrysostom refers to the legal practice of bride seizure (ἁρπαγή) in Roman and Greek custom, where seizure could be valid if the abductor intended marriage and provided a dowry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question to a hypothetical objection, then to a legal analogy from worldly marriage, and finally to an exhortation to the fallen virgin to rise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Chrysostom's argument that a virgin joined to Christ by 'necessity' should be grateful rather than ungrateful reflects his pastoral concern to prevent backsliding among consecrated virgins in Antioch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀθλία","severity":"caution","text":"The address 'ἀθλία' (wretched woman) is directed at the virgin who has fallen, but the Greek leaves ambiguous whether the speaker is Chrysostom or the imagined interlocutor; the context favors Chrysostom's direct rebuke.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the phrase 'Ἄκουσον, ὦ τάλαινα' is not explicitly marked; it is likely Chrysostom addressing the fallen virgin, but could be read as the virgin's own self-address.","The phrase 'Ἀνάγκῃ τῷ Χριστῷ συνεζεύχθην' could mean either 'I was joined to Christ by necessity' (external compulsion) or 'I was joined to Christ under duress' (personal reluctance); Chrysostom exploits this ambiguity."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Παρέστηκε γάρ σοι ὁ ἀγαθὸς καὶ φιλάνθρωπος Δεσπότης ὁ ἀτιμασθεὶς ὑπὸ σοῦ οὐκ ἀποβάλλει σου τὴν συνοίκησιν· ἐπίδος αὐτῷ τὴν χεῖρα. Ἐπειδὴ γὰρ τὴν πρώτην δεξιὰν ἐνύβρισας, κἂν ταύτην μὴ ἀθετήσῃς. Οὐχ ὑπερηφανεῖ σου τὰ τραύματα· ἰᾶται γὰρ τὴν τῆς ψυχῆς καὶ τοῦ σώματος πληγήν· ἰατρὸς γάρ ἐστιν εὔσπλαγχνος. Ἀποκάλυψον αὐτῷ δι' ἐξομολογήσεως τὸ πάθος, ἵνα ἐπιθήσῃ ἀοράτως τὸ σωτήριον φάρμακον· οὐκ ἦλθε γὰρ καλέσαι δικαίους, ἀλλ' ἁμαρτωλοὺς\n\nεἰς μετάνοιαν. Πρὸς σὲ ἦλθε τὴν κειμένην· ἔγειραι οὖν, ἆρον τὸν κράββατόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου, τουτέστιν, εἰς τὸν τῆς μετανοίας λιμένα. Μηκέτι πρόσχῃς μήτε τοῖς σαρκικοῖς ὀφθαλμοῖς, μήτε τοῖς τῆς διανοίας ἐπὶ τὸν μοιχὸν ἐκεῖνον τὸν πρόξενον τῆς γεέννης καὶ τοῦ ἀκοιμήτου σκώληκος. Ἆρον, φησὶν, ἐντεῦθεν ἆρον· οὐ γὰρ βούλομαί σε κεῖσθαι. Διάῤῥηξον τὸ τῆς ἁμαρτίας σύμβολον· λοῦσαι τοῖς δάκρυσιν, οὐκ εἰς τὴν κολυμβήθραν, ἀλλ' εἰς τὴν ἐκκλησίαν· δυνατὸς γάρ ἐστιν ὁ Θεὸς χαρίσασθαί σοι τὸ πρῶτον ἀξίωμα. Μὴ διδάξῃς τὸν κεραμέα, πῶς τὸ ἴδιον διορθώσηται πλάσμα. Ἥμαρτες; Ἡσύχασον· μὴ εἴπῃς· Καὶ πῶς οἷόν τε εἰς τὸ πρῶτόν με ἐλθεῖν ἀξίωμα; μὴ λέγε τοῦτο, ὦ παρθένε· Θεὸς γὰρ ὁ δικαιῶν, καὶ τίς ὁ κατακρίνων; Ἄκουε τοῦ Δεσπότου πῶς ὀνειδίζει τὴν ἀπόγνωσιν διὰ Ἱερεμίου τοῦ προφήτου λέγων· Μὴ ῥητίνη οὐκ ἔστιν ἐν Γαλαὰδ, ἢ ἰατρὸς οὐκ ἔστιν ἐκεῖ; διὰ τί οὐκ ἀνέβη ἴασις τῆς θυγατρὸς τοῦ λαοῦ μου;","english":"The good and philanthropic Master, who was dishonored by you, stands before you and does not cast out your cohabitation; give him your hand. For since you insulted the first right hand, at least do not reject this one. He does not disdain your wounds; for he heals the wound of the soul and the body; for he is a compassionate physician. Reveal to him through confession the passion, so that he may invisibly apply the saving remedy; for he did not come to call the righteous, but sinners to repentance. He came to you as you lie prostrate; rise up, then, take up your bed, and go to your house, that is, to the harbor of repentance. No longer attend either with your fleshly eyes or with those of your mind to that adulterer, the procurer of Gehenna and the sleepless worm. \"Take it up,\" he says, \"take it up from here; for I do not want you to lie prostrate.\" Tear apart the symbol of sin; wash with tears, not in the baptismal font, but in the church; for God is able to grant you your former rank. Do not teach the potter how to correct his own clay. Have you sinned? Be still; do not say, \"And how is it possible for me to come to my former rank?\" Do not say this, O virgin; for God is the one who justifies, and who is the one who condemns? Hear how the Master rebukes despair through the prophet Jeremiah, saying: \"Is there no resin in Gilead, or is there no physician there? Why has no healing come for the daughter of my people?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Παρέστηκε γάρ σοι ὁ ἀγαθὸς καὶ φιλάνθρωπος Δεσπότης","severity":"info","text":"The Greek text presents Christ as the 'good and philanthropic Master' who stands before the fallen virgin, emphasizing his mercy despite her dishonor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ῥητίνη οὐκ ἔστιν ἐν Γαλαὰδ, ἢ ἰατρὸς οὐκ ἔστιν ἐκεῖ;","severity":"info","text":"This is a direct quotation of Jeremiah 8:22 (LXX), where God rebukes despair over the lack of healing for the people. Chrysostom uses it to urge repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν τῆς μετανοίας λιμένα","severity":"info","text":"The 'harbor of repentance' is a common metaphor in early Christian ascetic literature, contrasting the stormy sea of sin with the safe haven of penitence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἰατρὸς γάρ ἐστιν εὔσπλαγχνος","severity":"info","text":"The image of Christ as a compassionate physician healing both soul and body recurs in Chrysostom's homilies, e.g., on the Gospel of Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ πρῶτον ἀξίωμα","severity":"info","text":"This phrase, 'the former rank,' refers to the virgin's original state of consecrated virginity, which Chrysostom insists can be restored through repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν κράββατόν σου","severity":"info","text":"The Greek 'krabbaton' (bed) is a rare word in patristic Greek, possibly a loan from Latin 'grabatus'; its use here may reflect colloquial or medical language.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν κράββατόν σου' (your bed) is ambiguous: it may be a literal reference to a sickbed or a metaphorical call to leave a state of prostration. The translation takes it as the latter, consistent with the exhortation to rise."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ὢ τοῦ συμπαθοῦς ἰατροῦ! οὐκ ἐγκαλεῖ ἐπὶ πταίσματι, ἀλλ' ἐπὶ τῇ ἀμελείᾳ· οὐκ εἶπε, Διὰ τί ἐπλήγης; ἀλλὰ, Διὰ τί οὐκ ἐθεραπεύθης; οὐκ εἶπε, Διὰ τί ἔπεσες; ἀλλὰ Διὰ τί οὐκ ἀνέστης; Ὅτι δέ σε λαμπροτέραν ὁ Κύριος διὰ τῆς μετανοίας παραστῆσαι βούλεται, ἄκουε αὐτοῦ διὰ Ἡσαΐου τοῦ προφήτου λέγοντος· Ἐὰν ὦσιν αἱ ἁμαρ60.743 τίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ. Οὔτε ἂν ὁ Ἀπόστολος ἄκαιρον ἤλγησε πόνον, εἰ μὴ πρότερον τῆς τοῦ Δεσπότου ἀγαθότητος τὰς συνθήκας ἐδέξατο· οὐκ ἂν ἔλεγε, Τεκνία μου, οὓς πάλιν ὠδίνω ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. Ἐπειδὴ γὰρ, φησὶ, τὴν κατ' εἰκόνα Θεοῦ γενομένην ψυχὴν τῷ ψυχοφθόρῳ προέδωκας δαίμονι, πόρνης μέλη τὰ τοῦ Χριστοῦ μέλη ποιήσασα· ἕως τοσούτου οὐ παύομαι πενθῶν καὶ θλιβόμενος, ἕως ἂν πάλιν ἴδω μεμορφωμένον ἐν σοὶ τὸν Χριστὸν, τὸ τῆς σωφροσύνης κάλλος ἐνδεδυμένην. Μὴ ἀποῤῥίψῃς τὸ βραβεῖον τῆς μετανοίας, παρακαλῶ, δέομαι καὶ ἀντιβολῶ· ἄνδρισαι, ἅγνισαι, ἄλειψαι πνευματικῶς· πολυπλασιάζει ὁ Ἀπόστολος τὴν παράκλησιν· Διὰ τὸν Χριστὸν πρεσβεύω, καταλλάγητε τῷ Θεῷ. Δέεται ὁ Ἀπόστολος, ἵνα τὴν μεμνηστευμένην τῷ Χριστῷ καὶ τὰς συνθήκας λύσασαν πάλιν ἀνακαλέσηται. Ὁ φιλάνθρωπος Δεσπότης λέγει· Οὐ μνησικακῶ ἐπὶ τῇ ὕβρει τῇ γενομένῃ· ἡ ἐμὴ ἐνύβρισται κοίτη, ἡ ἐμὴ ἠτίμασται συζυγία· ἀλλ' εἰς οὐδὲν τῶν γενομένων ἐγκαλῶ, ὧν ἐποίησας.","english":"Oh the compassionate physician! He does not reproach for the fault, but for the neglect. He did not say, \"Why were you struck?\" but, \"Why were you not healed?\" He did not say, \"Why did you fall?\" but, \"Why did you not rise?\" That the Lord wishes to present you more radiant through repentance, hear him speaking through the prophet Isaiah: \"If your sins be as scarlet, I will whiten them as snow; if they be as crimson, I will whiten them as wool.\" Neither would the Apostle have grieved an untimely pain, had he not first accepted the covenants of the Master's goodness. He would not have said, \"My children, whom I again labor in birth until Christ is formed in you.\" For, he says, since you surrendered the soul made in the image of God to the soul-destroying demon, making the members of Christ the members of a harlot, I do not cease mourning and grieving until I see Christ formed again in you, clothed with the beauty of chastity. Do not cast away the prize of repentance, I beseech, I entreat and implore. Be manly, be chaste, anoint yourself spiritually. The Apostle multiplies his exhortation: \"I intercede for Christ's sake, be reconciled to God.\" The Apostle entreats, that he may recall the one betrothed to Christ who dissolved the covenants. The philanthropic Master says: \"I bear no grudge for the insult that occurred. My bed has been insulted, my union has been dishonored. But I charge you with none of the things that have happened, of what you have done.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ","severity":"info","text":"Chrysostom adapts Isaiah 1:18 (LXX), where God promises to whiten sins like snow or wool. The citation is free, not verbatim, emphasizing repentance's transformative power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία μου, οὓς πάλιν ὠδίνω ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν","severity":"info","text":"This echoes Paul's language of spiritual labor (cf. Galatians 4:19) but is not a direct quotation. Chrysostom attributes it to 'the Apostle' as a paraphrase of pastoral concern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμπαθοῦς ἰατροῦ","severity":"info","text":"The 'compassionate physician' is a standard Chrysostom image for Christ, blending medical and pastoral care. It recurs in his homilies to stress divine mercy over judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ βραβεῖον τῆς μετανοίας","severity":"info","text":"The 'prize of repentance' uses athletic imagery (βραβεῖον = prize in games). Chrysostom often employs such metaphors to urge moral effort, here encouraging the fallen virgin to reclaim her spiritual standing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between direct divine speech (Christ, the Apostle, the Master) and Chrysostom's exhortation, creating a dramatic dialogue that reinforces the call to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ ἐμὴ ἐνύβρισται κοίτη, ἡ ἐμὴ ἠτίμασται συζυγία","severity":"caution","text":"The phrase 'my bed has been insulted, my union dishonored' is metaphorical for Christ's relationship with the virgin. The Greek κοίτη and συζυγία are strong marital terms, but the exact referent (Christ as spouse) is implied, not explicit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' in the paraphrase is ambiguous; likely Paul, but the specific epistle is not cited. The phrase 'my children, whom I again labor in birth' is a Chrysostom construction, not a direct Pauline quote."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Διὰ τί δὲ πολεμοῦντος τοῦ ὑπεναντίου μὴ ἀντέστης; πῶς οὐκ ἐτροπώσω τὰ ἰοβόλα αὐτοῦ βέλη τῷ τύπῳ τοῦ σταυροῦ μου; Οὐχὶ ἐγὼ διὰ τοῦτο εἰς παρθενικὴν γαστέρα ἐνῴκησα, ἵνα ἡ ἔκπαλαι διὰ τῆς ἀπάτης ἀτιμασθεῖσα φύσις τιμηθῇ διὰ τῆς παρθενίας; Παρθένον γὰρ τὴν Εὔαν οὖσαν ὁ ἐχθρὸς ᾐχμαλώτευσε, καὶ διὰ παρθενίας πάλιν ταύτην ἐν παραδείσῳ εἰσήγαγον. Οὐκ ἤκουσάς μου λέγοντος, ὅτι οὐδείς ἐστιν, ὃς ἀφῆκε πατέρα ἢ μητέρα ἢ οἰκίαν, καὶ ἀπαρνήσηται πάντα τὰ τοῦ βίου, ὃς οὐ μὴ ἑκατονταπλασίονα λήψηται, καὶ ζωὴν αἰώνιον κληρονομήσῃ; οὐκ ἤκουσάς μου διὰ Ἡσαΐου τοῦ προφήτου λέγοντος· Οἱ δουλεύοντές μοι εὐφρανθήσονται; οὐχὶ δι' αὐτοῦ τοῦ δούλου μου Ἡσαΐου ἐπηγγειλάμην τοῖς ἐν ἁγνείᾳ τηροῦσι τὸ σῶμα κληρονομεῖν ἀγαθὰ πολλὰ, καὶ καρποὺς κρείσσονας υἱῶν καὶ θυγατέρων; οὐχὶ διὰ παρθενίας τὴν κορυφήν μου ἐκράτησεν; οὐχὶ Ἰωάννης ὁ υἱὸς Ζεβεδαίου διὰ παρθενίας παρ' ἐμοῦ υἱὸς βροντῆς ἐκλήθη, καὶ υἱὸς τῆς μητρός μου; πῶς οὐκ ἤκουσας τοῦ ἀποστόλου μου Παύλου λέγοντος, Τῆς σαρκὸς πρόνοιαν μὴ ποιεῖτε; Ναὶ, φησὶ, Κύριε· ἀλλὰ τὴν δούλην σου τὴν ἀναξίαν οἰκτείρησον, καὶ μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ ἐν ὀργῇ σου παιδεύσῃς με. Ὁ γὰρ ἀρχέκακος καὶ ἀνθρωποκτόνος ἐχθρὸς βέλος ἠκόντισε πρός με ἰοβόλον, καὶ περιέδραμέ μου τὴν καρδίαν καὶ τοὺς νεφροὺς καὶ τὰ λοιπὰ αἰσθητήρια, καὶ ἐπελαθόμην τοῦ φόβου σου, καὶ τῆς δικαίας σου ἀνταποδόσεως· ἠμαύρωσε γάρ μου τοὺς τῆς διανοίας ὀφθαλμοὺς τὸ ἔνδον ἐπιγινόμενον πῦρ.","english":"Why, when the enemy was waging war, did you not stand against him? How did you not turn aside his venomous darts with the sign of my cross? Did I not dwell in a virgin’s womb for this reason, that the nature once dishonored through deceit might be honored through virginity? For the enemy took Eve captive when she was a virgin, and through virginity I again led her into paradise. Did you not hear me saying that there is no one who has left father or mother or home and renounced all worldly things who will not receive a hundredfold and inherit eternal life? Did you not hear me through the prophet Isaiah saying, Those who serve me will rejoice? Did I not through my servant Isaiah promise those who keep their body in chastity that they would inherit many goods and better fruits than sons and daughters? Did not John the son of Zebedee, through virginity, become called by me Son of Thunder and son of my mother? How did you not hear my apostle Paul saying, Take no thought for the flesh? Yes, Lord, she says, but have pity on your unworthy handmaid, and do not convict me in your wrath, nor discipline me in your anger. For the primal and man-slaying enemy shot a venomous dart at me, and it ran around my heart and kidneys and the rest of my senses, and I forgot your fear and your just retribution; for the fire that arose within darkened the eyes of my mind.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διὰ τί δὲ πολεμοῦντος τοῦ ὑπεναντίου μὴ ἀντέστης","severity":"info","text":"The speaker shifts from reproach for neglect (previous passage) to a direct challenge: why did you not resist the enemy? This intensifies the rhetorical interrogation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τύπῳ τοῦ σταυροῦ","severity":"info","text":"The 'sign of the cross' as an apotropaic weapon against demonic darts is a common motif in Chrysostom's ascetic writings, echoing early Christian exorcistic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παρθένον γὰρ τὴν Εὔαν οὖσαν ὁ ἐχθρὸς ᾐχμαλώτευσε","severity":"info","text":"Chrysostom here develops a typology: Eve's virginity was violated by the serpent, and Christ's incarnation in a virgin's womb restores that lost honor. This parallels Irenaeus' 'recapitulation' theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἤκουσάς μου λέγοντος, ὅτι οὐδείς ἐστιν, ὃς ἀφῆκε πατέρα ἢ μητέρα ἢ οἰκίαν","severity":"info","text":"This echoes Matthew 19:29 (renunciation for the kingdom) and the promise of hundredfold reward, a dominical saying also found in the Gospel of Thomas (logion 4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχὶ διὰ παρθενίας τὴν κορυφήν μου ἐκράτησεν","severity":"info","text":"The reference to John the son of Zebedee as 'Son of Thunder' (Mark 3:17) and 'son of my mother' (cf. John 19:26-27) links virginity to apostolic authority and Marian typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ναὶ, φησὶ, Κύριε· ἀλλὰ τὴν δούλην σου τὴν ἀναξίαν οἰκτείρησον","severity":"info","text":"The passage shifts from Christ's direct speech to the virgin's response, marked by φησὶ ('she says'). This dialogic form dramatizes the sinner's plea and frames the subsequent confession.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν κορυφήν μου ἐκράτησεν' is ambiguous: it could mean 'held my head' (as a sign of honor) or 'grasped my summit' (metaphorically). The translation 'became called by me Son of Thunder' follows the English draft's interpretive choice.","The identity of the speaker in the final plea ('Yes, Lord, she says') is not explicitly named; the context suggests the fallen virgin, but the Greek leaves it implicit."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Πλὴν ἀναπολόγητός εἰμι, Δέσποτα, μὴ ἐπικαλεσαμένη σε τότε εἰς τὴν ἐμὴν βοήθειαν· ἀλλ' ἡμάρτηκα, Κύριε, ἡμάρτηκα, σὲ ἐγκαταλείψασα, καὶ δουλεύσασα πάθει αἰσχύνης καὶ ἀτιμίας. Τότε καὶ αὐτὸς ἐρεῖ σοι· Καλόν σε ἦν ἐνθυμηθῆναι, μὴ τὸ τάχος ἀποσταλῶσιν οἱ τὴν ψυχήν σου ἀπαιτοῦντες ἀπὸ σοῦ· καὶ ποῦ τότε ἡ ἐξομολόγησις καὶ ἡ μετάνοια; Διὰ τοῦτο γὰρ λέγω, ὅτι Γρηγορεῖτε, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν. Πλὴν ἀπάρτι μηκέτι ἁμαρτήσῃς, μηδὲ ἐμὲ καταλιποῦσα, μοιχαλὶς χρηματίσῃς. Καὶ ἡμεῖς οὖν δεόμεθα, Καταλλάγητε τῷ Θεῷ, καὶ εἰπὲ οὕτως, ὦ παρθένε· Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου, καὶ κυκλώσω τὸ θυσιαστήριόν σου, Κύριε, ὅτι τὴν κειμένην ἤγειρας, τὴν τεθανατωμένην ἐζωοποίησας, τὴν ἐῤῥυπωμένην ἐλάμπρυνας, τὴν βεβυθισμένην τῇ ἁμαρτίᾳ τῷ ἀγκίστρῳ τῆς εὐσεβείας ἀν60.744 έσπασας, τὴν πλανηθεῖσαν ᾠκειώσω, τὴν αἰχμάλωτον ἠγόρασας, τὴν ὑβρίσασαν οὐκ ἠμύνου, τὴν δραπετεύσασαν ἀνεκαλέσω, τὴν αἱμαχθεῖσαν ἀπέπλυνας, τὴν ὑπὸ τῆς ἡδονῆς θηρευθεῖσαν ἀπέσπασας, τὴν ταρτάρων ἀξίαν οὐρανοπολίτιδα ἀπειργάσω, τῆς γεέννης ἠλευθέρωσας, τῆς ῥομφαίας ἐλυτρώσω, τῶν δεσμῶν ἔλυσας, τῆς ἀϊδίου ζωῆς ἠξίωσας, τοῦ κινδύνου ἀφήρπασας, τὸν διάβολον ᾔσχυνας, τὸ χειρόγραφον διέῤῥηξας. Ὢ δακρύων ἀγαθῶν γεωργὲ, τί τούτων λαμπρότερον τῶν θαυμάτων; Συνέλθητε οὖν, ὅσαι τῷ τοιούτῳ κινδύνῳ τοῦ ναυαγίου περιεπέσετε, γνῶτε, διδάχθητε, παιδεύθητε, ὅτι ὁ μὲν τῆς ἁμαρτίας καρπός ἐστι θάνατος, ὁ δὲ καρπὸς τοῦ Πνεύματός ἐστι ζωὴ καὶ εἰρήνη καὶ ἁγιασμός.","english":"Yet I am without excuse, O Master, for not having called upon you then for my aid. But I have sinned, O Lord, I have sinned, having abandoned you and served a passion of shame and dishonor. Then he himself will say to you: It would have been well for you to have considered, before those who demand your soul were sent away from you so quickly; and where then was your confession and repentance? For this reason I say, Watch, for you know neither the day nor the hour. Yet from now on, sin no more, nor, having abandoned me, be called an adulteress. And so we also beseech you: Be reconciled to God, and speak thus, O virgin: I will wash my hands in innocent waters, and I will encircle your altar, O Lord, because you have raised up the one who lay prostrate, you have brought to life the one who was dead, you have made bright the one who was defiled, you have drawn up with the hook of piety the one who was sunk in sin, you have claimed as your own the one who had gone astray, you have ransomed the captive, you did not punish the one who insulted you, you recalled the one who fled, you washed the one who was bloodied, you tore away the one who was hunted by pleasure, you made the one worthy of Tartarus a citizen of heaven, you freed from Gehenna, you delivered from the sword, you loosed from bonds, you deemed worthy of eternal life, you snatched from danger, you put the devil to shame, you tore up the bond. O husbandman of good tears, what is more glorious than these wonders? Therefore, come together, all you who have fallen into such a danger of shipwreck, know, learn, be taught, that the fruit of sin is death, but the fruit of the Spirit is life and peace and sanctification.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλὴν ἀναπολόγητός εἰμι, Δέσποτα","severity":"info","text":"The speaker, a virgin, addresses Christ as 'Master' (Δέσποτα), acknowledging her failure to call upon him for aid, establishing a tone of personal confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοιχαλὶς","severity":"info","text":"The term 'adulteress' (μοιχαλὶς) is used metaphorically for a virgin who abandons Christ for a passion, reflecting Chrysostom's view of spiritual infidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γρηγορεῖτε, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν","severity":"info","text":"This echoes Matthew 25:13 and the synoptic tradition of watchfulness, though not a direct quotation; Chrysostom adapts it to urge constant vigilance against sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Νίψομαι ... κυκλώσω ...","severity":"info","text":"A long liturgical-style prayer of thanksgiving follows, with a series of relative clauses praising Christ's redemptive acts, building to a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ ἀγκίστρῳ τῆς εὐσεβείας","severity":"info","text":"The image of being 'drawn up with the hook of piety' is a fishing metaphor common in patristic literature, symbolizing rescue from sin through divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς γεέννης ἠλευθέρωσας","severity":"info","text":"The list of salvific acts, including liberation from Gehenna, reflects Chrysostom's emphasis on redemption and was influential in later ascetic and penitential traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is largely clear, but the phrase 'τὸ τάχος ἀποσταλῶσιν' could be read as 'those who were sent away quickly' or 'those who demand your soul were sent away'; the translation follows the latter."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ὅσοι νῦν τε καὶ πάντοτε βούλεσθε ἐκφυγεῖν τὸν θάνατον τοῦτον, τὰ λεγόμενα ἅπαντα ὑπόθεσιν σωτηρίας λάβετε· καὶ τοῦτο ἀεὶ μελετᾶτε πάντες, ἐξαιρέτως δὲ οἱ μονάζοντες, καὶ παρθένοι αἱ τὰ σώματα ὑμῶν ἀφιερώσασαι τῷ Κυρίῳ· Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. Ἡ γὰρ ἐπιθυμία τῆς σαρκὸς τὸν καρπὸν τῆς ἁμαρτίας θάνατον ἐβλάστησεν· ὁ δὲ καρπὸς ὁ πνευματικὸς ζωὴν αἰώνιον καὶ ἀφθαρσίαν καὶ ἁγιασμὸν καὶ εἰρήνην ψυχικῶς τε καὶ σωματικῶς. Διὸ πᾶσιν ὑμῖν τοῦτο γνωστὸν ἔστω, ὡς οὐδεμία ἀρετὴ τιμιωτέρα παρθενίας πέφυκεν εἰς πᾶν φυτὸν ἀρετῆς, ἀλλ' οὐδὲ ὁμοία ταύτης εὑρίσκεται, ἐὰν ὁ μονάζων ἐκεῖνος, ἢ ἡ παρθένος κατὰ διάνοιαν μὴ ἐκπορνεύσῃ· ἡ γὰρ συγκατάθεσις τῶν λογισμῶν πᾶσαν τὴν πρᾶξιν ἀπετέλεσεν. Ἀψευδὴς γὰρ ὁ εἰπών· Πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. Οὐδὲν δὲ κεχωρισμένον ἐκ τοῦ ἄῤῥενος καὶ τῆς θηλείας· πάντες γὰρ τοῦ αὐτοῦ φυράματος τυγχάνομεν, καθὼς τὸ Εὐαγγέλιόν φησι· τὸ μὲν θέλημα ἀνδρὸς λέγει. τὸ δὲ θέλημα σαρκὸς, ἓν καὶ τὸ αὐτὸ πᾶν εἰρηκώς. Διὸ δεῖ καὶ τὴν τοῦ Χριστοῦ παρθένον ὅλην ἑαυτὴν ἄμωμον τηρεῖν καὶ ἄφθαρτον, καὶ τὴν καρδίαν πρὸς τὸν αὐτῆς νυμφίον καὶ δημιουργὸν Χριστὸν, τοῖς δὲ ὀφθαλμοῖς τῆς διανοίας ὡς βλέπουσαν τὸν ὡραῖον κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, πάντα λόγον ἀργὸν καὶ μὴ ὄντα πρὸς οἰκοδομὴν ἀποστρέφεσθαι, παντὶ ἄῤῥενι ἀδεῶς μὴ συνδιάζειν, καὶ μάλιστα τῶν ἀτάκτως περιπατούντων. Εἰ δὲ πληροφορία τίς ἐστι περὶ ὠφελείας ψυχῆς, οὐ δεῖ παραιτεῖσθαι ἄνδρας εὐσχημόνως περιπατοῦντας.","english":"All of you who now and always wish to escape this death, take everything that is said as a means of salvation. And meditate on this always, all of you, but especially the monastics and the virgins who have dedicated your bodies to the Lord: walk in the Spirit, and you will never fulfill the desire of the flesh. For the desire of the flesh produced the fruit of sin, which is death; but the spiritual fruit is eternal life, incorruption, sanctification, and peace both in soul and body. Therefore, let this be known to all of you: no virtue is more honorable than virginity among every plant of virtue, nor is any equal to it found, unless that monk or that virgin does not commit spiritual fornication in thought; for the consent of the thoughts completes the whole action. For the one who said this is truthful: \"Everyone who looks at a woman with the desire for her has already committed adultery with her in his heart.\" And there is no separation between male and female; for we are all of the same mixture, as the Gospel says: it speaks of the will of man, and the will of the flesh, having said that both are one and the same. Therefore, the virgin of Christ must keep her whole self blameless and incorrupt, and her heart toward her bridegroom and creator Christ, as if seeing with the eyes of the mind the one who is beautiful beyond the sons of men, and to turn away from every idle word not for edification, and not to associate fearlessly with any male, especially those who walk disorderly. But if there is any assurance concerning the benefit of the soul, one must not reject men who walk decorously.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ","severity":"info","text":"This is a paraphrase of a saying attributed to Jesus in early Christian tradition, not a direct canonical verse; it reflects the theme of mental adultery found in Matthew 5:28 and patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρθενίας","severity":"info","text":"Here 'παρθενίας' (virginity) is extolled as the highest virtue, but the context warns that it is nullified by mental fornication (ἐκπορνεύσῃ), emphasizing interior purity over physical status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μονάζοντες","severity":"info","text":"The term 'μονάζοντες' (monastics) and 'παρθένοι' (virgins) reflect the ascetic communities of 4th-century Antioch, where Chrysostom preached; the passage addresses both male and female ascetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ δεῖ","severity":"info","text":"The phrase 'Διὸ δεῖ' (Therefore it is necessary) marks a hortatory conclusion, applying the preceding theological argument to the conduct of the virgin of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν καρπὸν τῆς ἁμαρτίας θάνατον","severity":"info","text":"The metaphor of sin producing death as fruit echoes Paul's contrast between the fruit of sin and spiritual fruit (cf. Romans 6:21-23), adapted to an ascetic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μὲν θέλημα ἀνδρὸς λέγει. τὸ δὲ θέλημα σαρκὸς, ἓν καὶ τὸ αὐτὸ πᾶν εἰρηκώς","severity":"caution","text":"The reference to 'the will of man' and 'the will of the flesh' as identical is obscure; it may allude to a lost patristic gloss on Genesis or a Gospel passage, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μὲν θέλημα ἀνδρὸς λέγει. τὸ δὲ θέλημα σαρκὸς' is ambiguous: it may refer to a specific Gospel verse (e.g., Matthew 5:28) or a non-canonical saying; the reading taken is that it is a loose citation of a common ascetic teaching.","The clause 'εἰ δὲ πληροφορία τίς ἐστι περὶ ὠφελείας ψυχῆς' is ambiguous: 'πληροφορία' could mean 'assurance' or 'full conviction'; the reading taken is 'assurance' in the sense of spiritual benefit."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Μὴ παῤῥησιάζεσθαι δεῖ, μηδὲ χρονίζειν, γυναιξὶν ἀσέμνοις μὴ συγγελοιάζειν· ὅρκος δὲ ὅλως ἐκ στόματος μὴ ἐξερχέσθω· Δεσποτικὸν γὰρ τὸ παράγγελμα, ὅτι οὐδὲ κατὰ τῆς ἰδίας σου κεφαλῆς ἀνέχεταί σε ὀμόσαι λέγων, ὅτι Πᾶν τὸ πλεῖον τοῦ Ναί καὶ τοῦ Οὔ, ἐκ τοῦ πονηροῦ ἐστι· τοὺς δὲ ῥυπαροὺς καὶ ἀσέμνους λογισμοὺς, καὶ πάντα τὰ τῆς σαρκὸς πειρατήρια τῷ φόβῳ καὶ τῷ πόθῳ τοῦ Χριστοῦ καὶ τῷ τύπῳ τοῦ σταυροῦ αὐτοῦ ἀπελαύνειν. Ἰδοὺ, πατέρες καὶ μητέρες καὶ ἀδελφοὶ καὶ ἀδελφαὶ καὶ τέκνα πάντα, τὰ συμφέροντα παρέθηκα ὑμῖν, λέγω δὴ τοῖς μονάζουσι καὶ ταῖς παρθένοις. Ταῦτα φυλάξατε, καὶ οὐ μὴ πταίσητε, ἀλλὰ ἀξιωθήσεσθε καὶ ὑμεῖς κληρονόμοι Χριστοῦ ἀναδειχθῆναι, ὧν πάντων τῶν ἡτοιμασμένων ἀγαθῶν ἀξίους καὶ κληρονόμους\n\nἀναδείξῃ ὑμᾶς ὁ Πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παρακλήσεως, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ πρέπει δόξα, τιμὴ καὶ προσκύνησις, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"One must not be bold, nor spend time with women, nor jest with shameless women; and an oath should never pass from the mouth. For the Lord's command is that it does not permit you to swear even by your own head, saying, \"Everything beyond 'Yes' and 'No' comes from the evil one.\" And drive away foul and shameless thoughts and all the temptations of the flesh by fear and longing for Christ and by the sign of his cross. Behold, fathers and mothers and brothers and sisters and children all, I have set before you what is beneficial, I mean for the monastics and the virgins. Guard these things, and you will not stumble, but you also will be deemed worthy to be declared heirs of Christ, worthy and heirs of all the prepared goods.\n\nMay the Father of mercies and God of all consolation declare you worthy and heirs, by the grace and mercies and philanthropy of our Lord Jesus Christ, with whom to the Father is due glory, honor, and worship, together with the all-holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶν τὸ πλεῖον τοῦ Ναί καὶ τοῦ Οὔ, ἐκ τοῦ πονηροῦ ἐστι","severity":"info","text":"This saying, attributed to Christ, is not found in the canonical Gospels but appears in early Christian tradition, possibly from an apocryphal source or oral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Δεσποτικὸν","severity":"info","text":"Δεσποτικὸν (despotikon) means 'of the Lord' (i.e., Christ). It emphasizes the authority of Christ's command, a key rhetorical move in Chrysostom's exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τύπῳ τοῦ σταυροῦ","severity":"info","text":"The 'sign of the cross' (τύπῳ τοῦ σταυροῦ) was a common apotropaic gesture in early Christian ascetic practice, used to ward off demonic or fleshly temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰδοὺ, πατέρες καὶ μητέρες...","severity":"info","text":"This passage serves as the peroration of the homily, summarizing the preceding advice and transitioning into a doxological conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πατὴρ τῶν οἰκτιρμῶν","severity":"info","text":"The phrase 'Father of mercies' (Πατὴρ τῶν οἰκτιρμῶν) is a liturgical title for God, common in Byzantine prayers and later adopted in Eastern Christian hymnography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γυναιξὶν ἀσέμνοις","severity":"caution","text":"The Greek ἀσέμνοις (asemnois) means 'shameless' or 'immodest,' but the exact social referent (e.g., prostitutes, widows, or any women outside monastic enclosure) is ambiguous in context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γυναιξὶν ἀσέμνοις' could refer to specific categories of women (e.g., prostitutes) or more broadly to any women deemed immodest; the text does not specify.","The source of the saying 'Πᾶν τὸ πλεῖον...' is uncertain; it may derive from an apocryphal gospel or oral tradition."],"confidence":"high","notes":[]}]}