{"slug":"khazarzar-john-chrysostom-de-fugienda-simulata-specie","id":"greek:khazarzar:khazarzar-john-chrysostom-de-fugienda-simulata-specie","title":"De fugienda simulata specie","title_source":"De fugienda simulata specie","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":"2026-11-15T06:37:44Z","cost_usd":0.003673},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-fugienda-simulata-specie","work_id":"khazarzar-john-chrysostom-de-fugienda-simulata-specie","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%20fugienda%20simulata%20specie.pdf"},"stats":{"passages":6,"english_words":1446,"coptic_letters":0,"source_letters":5940,"commentary_units":35,"commentary_kinds":7,"derived_notes":0,"ambiguities":10,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-de-fugienda-simulata-specie","abstract":"De fugienda simulata specie is a polemical sermon by John Chrysostom against hypocrisy in ascetic dress and conduct. It employs sharp rhetorical contrasts between true virtue and outward show, targeting those who feign piety for social or spiritual gain. The work survives in Greek under the title Περὶ τοῦ φεύγειν τὴν ὑποκρινομένην εὐσέβειαν and is not included in the main Migne edition, making its textual tradition less studied. It adapts Matthew 7:15 on false prophets in sheep's clothing and uses the key term 'counterfeit appearance' (ἐπίπλαστον σχῆμα). The sermon likely belongs to a series, as suggested by its opening 'Again we must take up.'","historical_context":"The treatise likely dates from Chrysostom's Antiochene period (c. 386–397), given its pastoral tone and engagement with local ascetic controversies. Antioch was a major center of early Christian asceticism, with diverse groups such as Messalians and rival monastic communities. Chrysostom's rhetoric against 'simulated piety' may target these groups, though the text gives no explicit names. The work survives in Greek manuscripts but was not translated into Latin in antiquity, limiting its influence on Western monastic discussions. Its transmission is poorly documented; the source edition (khazarzar) lacks critical apparatus or manuscript sigla, so readers cannot verify the Greek text against a specific witness or stemma. The sermon adapts common early Christian warnings against hypocrisy, such as the wolf-in-sheep's-clothing image found in Ignatius and Polycarp.","significance":"This work matters as a rare example of Chrysostom's direct polemic against ascetic hypocrisy, shedding light on late 4th-century Antiochene debates over authentic piety. It relates to broader patristic literature on hypocrisy and ascetic discipline, and its limited transmission highlights the selective preservation of Chrysostom's corpus. The sermon's rhetorical strategies and scriptural adaptations offer insights into early Christian homiletics and community formation.","timeline":[{"date":"c. 386–397","event":"Probable composition during Chrysostom's Antiochene period."},{"date":"4th–5th c.","event":"Transmission in Greek manuscripts under the title Περὶ τοῦ φεύγειν τὴν ὑποκρινομένην εὐσέβειαν."},{"date":"Medieval period","event":"Rare citation in Byzantine florilegia; not translated into Latin."},{"date":"Modern era","event":"Published in the khazarzar edition without critical apparatus."}],"relations":[{"work":"Matthew 7:15","relation":"Adapts the warning against false prophets in sheep's clothing.","key":"","label":null,"url":null},{"work":"Ignatius of Antioch, Epistle to the Ephesians","relation":"Shares the wolf-in-sheep's-clothing image for deceptive teachers.","key":"","label":null,"url":null},{"work":"Polycarp, Epistle to the Philippians","relation":"Also uses the wolf-in-sheep's-clothing motif.","key":"","label":null,"url":null},{"work":"John Chrysostom, Homilies on Matthew","relation":"Part of a series of homilies on Gospel warnings against hypocrisy.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date uncertain; likely from Chrysostom's Antiochene period (c. 386–397) but no external witness fixes it precisely.","The source edition (khazarzar) provides no critical apparatus or manuscript sigla; readers cannot verify the Greek text against a specific witness or stemma.","Identification of targeted groups (e.g., Messalians or rival ascetics) remains conjectural as the text gives no explicit names."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000432,"generated":"2026-11-15T06:37:44Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/De%20fugienda%20simulata%20specie.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-de-fugienda-simulata-specie","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":35,"english_words":1446,"source_letters":5940,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The treatise is a polemical sermon against hypocrisy in ascetic dress and conduct, using sharp rhetorical contrasts between true virtue and outward show.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Date uncertain; likely from Chrysostom’s Antiochene period (c. 386–397) given its pastoral tone and local ascetic controversies, but no external witness fixes it precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Survives in Greek manuscripts under the title Περὶ τοῦ φεύγειν τὴν ὑποκρινομένην εὐσέβειαν; not included in the main Migne edition, so its textual tradition is less studied.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Rarely cited in later Byzantine florilegia; not translated into Latin in antiquity, limiting its influence on Western monastic discussions of hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (khazarzar) provides no critical apparatus or manuscript sigla; readers cannot verify the Greek text against a specific witness or stemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Chrysostom’s rhetoric against ‘simulated piety’ may target specific groups (e.g., Messalians or rival ascetics), but the text gives no explicit names; identification remains conjectural.","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: 6 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":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΟΤΙ ΕΠΙΠΛΑΣΤΟΝ ΣΧΗΜΑ ΚΑΙ ΜΗ ΑΛΗΘΕΣ ΦΕΥΓΕΙΝ ΧΡΗ, ΟΜΙΛΙΑ. Πάλιν χρὴ μεταχειρίσασθαι ἡμᾶς τὴν εὐαγγελικὴν σάλπιγγα, καὶ τὴν τοῦ Κυρίου παραίνεσιν πρὸς ὑμᾶς ἐκφάναι· Προσέχετε γὰρ, φησὶν, ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. Ἐλέγχεται γὰρ, φησὶν, ἐπίπλαστον σχῆμα πανταχοῦ διὰ τῶν καθ' ἑκάστην πραττομένων· ἀπὸ γὰρ τῆς προαιρέσεως αἱ πράξεις· τὸ σεμνὸν σχῆμα τὴν προαίρεσιν οὐκ ἀλλάττει. Ματαιόπονος οὖν παρὰ τοῖς σοφοῖς ὁ δολερὸς, τοῖς δυναμένοις αὐτὸν θηρᾶσαι διὰ τῶν καρπῶν, καὶ καταμαθεῖν ὅστις ὢν ὁποῖος φαίνεται. Τί οὖν κρύπτεις ἐν ἀλλοτρίῳ σχήματι σαυτόν; τί κατακρύπτεις τῇ δορᾷ τοῦ προβάτου τὸν λύκον; Ἐκφαίνει γάρ σε μικρὸν ὕστερον ἡ ἀλήθεια, καὶ φεύγων ἀλήθειαν ἁλώσῃ διὰ τῆς ἀληθείας.\n\nΤί προβάλλῃ λόγους χρηστότητος, τὸ πικρὸν ἦθος κατακαλύπτων; Οὐ λάθῃς πικρὸς ὢν, κἂν πάνυ γλυκὺς εἶναι προσποιήσῃ. Τί φιλίας ὑποδύῃ σχῆμα πολέμιος ὤν; Οὐκ ἐν σκότει ζῶμεν· ἐκφαίνεται τὰ κρυπτὰ, καὶ διελέγχεται τὸ μῖσος, ὅπερ ἔκρυπτες. Τί προσποιῇ τὴν φιλίαν; τί κολακεύεις μὴ φιλῶν; Μισητόν σου καὶ τὸ τῆς κολακείας γενήσεται, βλάβην ὡς παρὰ ἐχθροῦ φέρον, οὐκ ὠφέλειαν ὡς παρὰ φίλου. Ἐπαινεῖς γὰρ καὶ τὰ φαῦλα κολακείας ἕνεκα· οὐχ οὕτω δὲ ἀναίσθητος ὁ κολακευόμενος· μισῆσαι γὰρ ὀφείλει τὸν ἐπὶ τοῖς ἁμαρτήμασιν ἐπαινοῦντα. Τί δικαίου χαρακτῆρα καὶ σώφρονος ἐπιμορφάζεις ἐν ἀδικήμασιν ὢν καὶ ἀκολασίαις διατελῶν;","english":"That one must flee a counterfeit and false appearance, a homily. Again we must take up the evangelical trumpet and declare the Lord’s exhortation to you: “Beware,” he says, “of the false prophets, who come to you in sheep’s clothing, but within they are ravenous wolves; by their fruits you will know them.” For, he says, a counterfeit appearance is everywhere refuted by the deeds done each day; for actions proceed from intention; a solemn appearance does not change intention. Therefore the deceitful man is a vain laborer in the eyes of the wise, who are able to hunt him down by his fruits and to discern who he is, whatever he appears to be. So why do you hide yourself in another’s guise? Why do you conceal the wolf under the sheep’s skin? For truth will expose you a little later, and, fleeing truth, you will be caught by truth.\n\nWhy do you put forward words of kindness, concealing a bitter disposition? You will not escape notice being bitter, even if you pretend to be very sweet. Why do you assume the appearance of friendship while being an enemy? We do not live in darkness; hidden things are revealed, and the hatred you concealed is exposed. Why do you pretend friendship? Why do you flatter without loving? Your flattery itself will become hateful, bringing harm as from an enemy, not benefit as from a friend. For you praise even base things for the sake of flattery; but the one flattered is not so insensible; he ought to hate the one who praises him for his sins. Why do you put on the character of a just and temperate man while being engaged in injustices and given over to licentiousness?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσέχετε ... ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες· ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς","severity":"info","text":"Chrysostom adapts Matthew 7:15 (or a variant tradition) on false prophets in sheep's clothing, a common early Christian warning against hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίπλαστον σχῆμα","severity":"info","text":"The phrase 'counterfeit appearance' (ἐπίπλαστον σχῆμα) is the homily's key term, denoting a feigned external demeanor that contradicts inner reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὐαγγελικὴν σάλπιγγα","severity":"info","text":"The 'evangelical trumpet' metaphorically signals the public proclamation of Gospel teaching, a rhetorical device Chrysostom uses to frame his exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν χρὴ μεταχειρίσασθαι ...","severity":"info","text":"The opening 'Again we must take up' suggests this homily is part of a series, with a recurring call to expound Gospel warnings against hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λύκοι ἅρπαγες","severity":"info","text":"The wolf-in-sheep's-clothing image appears in other patristic authors (e.g., Ignatius, Polycarp) as a warning against deceptive teachers, but Chrysostom applies it broadly to all hypocrites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐλέγχεται γὰρ, φησὶν, ἐπίπλαστον σχῆμα πανταχοῦ","severity":"caution","text":"The repeated 'φησὶν' (he says) may refer to Christ or to a scriptural source; the referent is ambiguous, though likely Christ from the preceding quotation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker for 'φησὶν' is ambiguous; likely Christ from the Gospel quotation, but could be a general scriptural voice.","The phrase 'ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς' is a close echo of Matthew 7:16-20, but the exact verse reference is uncertain in Chrysostom's citation."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"τί καλύπτεις ὑπερηφανίαν σχήματι, καὶ ῥήματι ταπεινώσεως καὶ εὐλαβείας ὑποκρίνῃ τὸν φθόνον; Οὐκ ἔστι κεκαλυμμένον, ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν, ὃ οὐ γνωσθήσεται. Μῶμος πονηρὸς ἀνθρώπου ψεῦδος· φύγωμεν τὴν ἐπὶ τῷ ψεύδει διαβολήν· μὴ ποιήσῃς ἄπιστον τῷ φίλῳ σεαυτὸν, ἵνα μὴ, καὶ ὅτε λαλεῖς ἀλήθειαν, οὐκ ἔτι πιστεύσῃ· ὁ γὰρ ἐν ἑνὶ εὑρεθεὶς ψεύστης, οὐκ ἔτι ἐστὶν ἄξιος πιστευθῆναι, οὐδὲ ἂν ἀληθεύσῃ ποτέ. Ὅτι τὸ λαλεῖν δίκαια, φησὶ, καὶ ἀληθεύειν, ἀρεστὸν Θεῷ μᾶλλον ἢ θυσιῶν αἷμα. Δῶρον δεκτὸν Θεῷ προσοίσεις πίστιν καὶ ἀλήθειαν· εὔκολον δὲ καὶ αὐτό σοι τὸ τὰ ὄντα λαλεῖν, καὶ μὴ τὰ μὴ ὄντα τεχνάζεσθαι. Οὐ γὰρ κάμῃς βιαζόμενος τὸ ψεῦδος εἰς ἀλήθειαν, οὐδὲ ἀτονιάσῃς μηδὲν, λέγων ἐναντία σεαυτῷ, ὅτι μὴ σύμφωνος ὁ ψευδὴς λόγος πρὸς ἑαυτόν· οὐκ αἰσχυνθήσῃ ψευσάμενος ἄλλους σὺ τὴν ἀλήθειαν φυλάττων· ὅρκου πιστότερον τὸν λόγον οἱ φίλοι ἡγήσονται, καὶ πάσης ἐνόρκου μαρτυρίας ἰσχυρότερον τὸ ῥῆμα τὸ σὸν δικαίαν καὶ ἀναμφισβήτητον καταδέξεταί σου μαρτυρίαν· ὁπότε μαρτυρήσεις παρελθὼν, δόξαν μὲν σεαυτῷ καλλίστην ἐπὶ τὴν ἀλήθειαν, σωτηρίαν δὲ κινδυνεύουσιν καὶ ἀδικουμένοις ὠφέλειαν ἐν δικαστηρίῳ προξενῶν. Χείλη ἀληθινὰ, φησὶ, κατορθοῖ μαρτυρίαν ἀληθῆ· ὁ δὲ μάρτυς τῶν ἀδίκων δόλιος· ὄψεταί σε δικαστὴς ἀσμένως ἀπαλλάττων τῆς περὶ τὴν δίκην ζητήσεως. Ἀλλὰ γὰρ ἐπαινετὸν παρὰ Κυρίου τῆς ταπεινοφροσύνης τὸ κατόρθωμα, εἰ δυνηθῶμεν κατορθῶσαι. Πολλοὶ μὲν οὖν κατορθώσαντές τι ἀγαθὸν, ἑαυτοὺς σμικρύνειν βούλονται παρὰ τὴν ἀλήθειαν, ψεύδεσθαι καθ' ἑαυτῶν βουλόμενοι μᾶλλον.","english":"Why do you conceal pride under a guise, and with a word of humility and reverence feign envy? That which is hidden will not remain unrevealed, and that which is secret will not remain unknown. Falsehood is a wicked reproach of a man; let us flee the slander that comes from falsehood. Do not make yourself untrustworthy to a friend, so that, even when you speak the truth, you may no longer be believed; for one found to be a liar in one matter is no longer worthy of being trusted, even if he should ever speak the truth. For speaking justly and truthfully, it is said, is more pleasing to God than the blood of sacrifices. You will offer to God an acceptable gift: faith and truth; and it is easy for you to speak of what is, and not to contrive what is not. For you will not labor, forcing falsehood into truth, nor will you grow weary, saying nothing contradictory to yourself, because false speech is not consistent with itself. You will not be ashamed, having deceived others, while you preserve the truth. Friends will consider your word more trustworthy than an oath, and your utterance stronger than any sworn testimony; they will accept your testimony as just and indisputable. When you give testimony in passing, you will procure for yourself the finest reputation for truth, and for those in danger and the wronged, you will provide benefit in court. True lips, it is said, accomplish true testimony; but the witness of the unjust is deceitful. A judge will see you gladly, as he is relieved from the inquiry concerning the case. But indeed, the achievement of humility is praiseworthy before the Lord, if we are able to accomplish it. Many, however, having accomplished some good, wish to belittle themselves contrary to the truth, preferring to lie about themselves.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τί καλύπτεις ὑπερηφανίαν σχήματι, καὶ ῥήματι ταπεινώσεως καὶ εὐλαβείας ὑποκρίνῃ τὸν φθόνον","severity":"info","text":"Chrysostom attacks hypocrisy: concealing pride under a humble guise and feigning envy with pious words. The rhetorical question sets up the theme of unmasked falsehood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι τὸ λαλεῖν δίκαια, φησὶ, καὶ ἀληθεύειν, ἀρεστὸν Θεῷ μᾶλλον ἢ θυσιῶν αἷμα","severity":"info","text":"This echoes a biblical sentiment (cf. Psalm 119:7 LXX, Proverbs 15:8) but is not a direct quotation. Chrysostom adapts scriptural language to contrast truth with sacrificial blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θυσιῶν αἷμα","severity":"info","text":"Reference to blood sacrifices reflects Jewish and pagan practice, which Chrysostom often contrasts with Christian moral purity. The homily likely addresses a mixed audience familiar with sacrificial cult.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ γὰρ ἐν ἑνὶ εὑρεθεὶς ψεύστης, οὐκ ἔτι ἐστὶν ἄξιος πιστευθῆναι","severity":"info","text":"A proverbial idea found in Greek moralists (e.g., Aristotle, Nicomachean Ethics 4.7) and biblical wisdom (Proverbs 26:24-26). Chrysostom integrates classical and Christian ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ γὰρ ἐπαινετὸν παρὰ Κυρίου τῆς ταπεινοφροσύνης τὸ κατόρθωμα","severity":"info","text":"A pivot: after condemning false humility, Chrysostom affirms genuine humility as praiseworthy. The adversative 'Ἀλλὰ γὰρ' signals a corrective turn, distinguishing true virtue from its counterfeit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πολλοὶ μὲν οὖν κατορθώσαντές τι ἀγαθὸν, ἑαυτοὺς σμικρύνειν βούλονται παρὰ τὴν ἀλήθειαν","severity":"caution","text":"The final sentence is ambiguous: does Chrysostom criticize self-deprecation as a form of falsehood, or merely note a common practice? The Greek 'ψεύδεσθαι καθ' ἑαυτῶν βουλόμενοι μᾶλλον' suggests deliberate self-deception.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁπότε μαρτυρήσεις παρελθὼν' is ambiguous: 'παρελθὼν' could mean 'having passed by' or 'having come forward' as a witness. The translation adopts 'in passing' but 'coming forward' is also possible.","The final clause 'ψεύδεσθαι καθ' ἑαυτῶν βουλόμενοι μᾶλλον' could be read as 'preferring to lie about themselves' or 'wishing rather to lie against themselves'; the ethical nuance is left open."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἐγὼ δέ σοι λέγω, πρὸς τὴν ἀλήθειαν ταπεινοφρόνησον, ἄνθρωπε· εἰς ἀκοὰς Θεοῦ λάλει περὶ σεαυτοῦ ταπεινὰ, ὡς ὁ Ἀβραὰμ ἔλεγεν· Ἐγὼ δέ εἰμι γῆ καὶ σποδός· ὡς Παῦλος ἔλεγεν· Ἐγὼ δέ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν Ἐκκλησίαν τοῦ\n\nΘεοῦ.\n\nΠάλιν δὲ ἀληθεύων ἐπήγαγεν· Χάριτι δὲ Θεοῦ εἰμι ὅ εἰμι. Τούτων δὲ οὕτω πρὸς ἡμετέραν διδασκαλίαν προκειμένων πανταχόθεν, φύγωμεν τὸ ἐπίπλαστον σχῆμα. Τί προσωπεῖα ἑαυτοῖς περιτιθέαμεν, μὴ ὄντες τοιοῦτοι οἵους ἑαυτοὺς ἐπιδεικνύομεν, τοὺς μὲν χιτῶνας μέχρι τῆς γῆς ἕλκοντες ἐν σχήματι ἁγίων, τὸν δὲ τρόπον ἠγριωμένοι, τῷ μὲν λόγῳ καὶ τῇ στολῇ ἅγιοι, τῇ δὲ γνώμῃ καὶ τοῖς ἔργοις ἀπάνθρωποι; Στολισμὸς οὐκ εἰσάγει εἰς βασιλείαν οὐρανῶν, ἀλλ' ἔργα δικαιοσύνης. Οὐχ οὕτως ὄψεται ἄνθρωπος ὡς ὄψεται Θεός· ἄνθρωπος μὲν εἰς πρόσωπον ὄψεται, ὁ δὲ Θεὸς εἰς καρδίαν· Ἐτάζων γὰρ, φησὶν, καρδίας καὶ νεφροὺς ὁ Θεός· ** καὶ διὰ τὸν ἐρχόμενον συναγαγεῖν τοὺς λογισμοὺς τῶν ἀνθρώπων· Πάντα γὰρ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ· Οὐκ ἔνι ἀποκρυβῆναι τῆς θέρμης αὐτοῦ. Ἥξει καιρὸς ὅτε τὸ προσωπεῖον τοῦτο ῥίψας γυμνὸς εὑρεθήσῃ, καὶ τότε ἔσῃ αἰσχυνόμενος ὀφθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὡς ὁ Ἀδὰμ ἐκπεσών. Ἐκεῖ γὰρ οὐκ ἔτι σχῆμα ζητεῖται, ἀλλὰ ἔργα. Ὧδε μὲν γὰρ πολλάκις πλανῶμεν, καὶ διαφεύγομεν τὸν ἔλεγχον, καὶ διὰ τοῦ σεμνοῦ σχήματος φαινόμεθα ὡς δίκαιοι, καὶ πολλάκις μακαριζόμεθα· ἐκεῖ δὲ οὐκ ἔτι ἔνι ψεύσασθαι· ἐκεῖ τὰ ἔργα ζητεῖται, οὐκ ἔτι τὸ σεμνὸν σχῆμα·","english":"I say to you, be humble in truth before God, O man; speak humbly about yourself in the hearing of God, as Abraham said: \"I am but earth and ashes\"; as Paul said: \"I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God.\" Yet, speaking truthfully, he added: \"But by the grace of God I am what I am.\" With these examples set before us everywhere for our instruction, let us flee the counterfeit guise. Why do we put masks on ourselves, not being such as we show ourselves to be, dragging our tunics to the ground in the semblance of saints, while our character is savage—saints in word and dress, but in mind and deeds inhuman? Adornment does not admit one to the kingdom of heaven, but works of righteousness do. Not as man sees does God see; man looks at the face, but God looks into the heart. For, it is said, God examines hearts and kidneys; and because of the one who comes to gather the thoughts of men—for all things are naked and exposed to his eyes—there is no hiding from his heat. A time will come when, having cast off this mask, you will be found naked, and then you will be ashamed to appear before the face of God, like Adam after the fall. For there, no longer is semblance sought, but works. Here we often deceive and escape detection, and through our solemn guise we appear as righteous, and are often deemed blessed; but there it is no longer possible to lie; there works are sought, not the solemn guise.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δέ εἰμι γῆ καὶ σποδός","severity":"info","text":"Chrysostom attributes to Abraham the phrase 'I am earth and ashes,' which is not a direct biblical quotation but a paraphrase of Genesis 18:27, where Abraham says 'I am but dust and ashes.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ δέ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων","severity":"info","text":"The self-description 'I am the least of the apostles' echoes 1 Corinthians 15:9, where Paul calls himself 'the least of the apostles,' though the wording here is Chrysostom's paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χάριτι δὲ Θεοῦ εἰμι ὅ εἰμι","severity":"info","text":"The phrase 'by the grace of God I am what I am' is a free rendering of 1 Corinthians 15:10, where Paul says 'by the grace of God I am what I am.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐτάζων γὰρ, φησὶν, καρδίας καὶ νεφροὺς ὁ Θεός","severity":"info","text":"The phrase 'God examines hearts and kidneys' alludes to Psalm 7:9 (LXX), where God 'tests hearts and kidneys,' a common biblical metaphor for inner scrutiny.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἐπίπλαστον σχῆμα","severity":"info","text":"The term 'counterfeit guise' (ἐπίπλαστον σχῆμα) reflects Chrysostom's critique of ascetic hypocrisy, a theme in his homilies against those who adopt monastic dress without true virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὧδε μὲν ... ἐκεῖ δὲ","severity":"info","text":"The contrast between 'here' (ὧδε) and 'there' (ἐκεῖ) structures the passage, opposing earthly deception with eschatological judgment, a common rhetorical device in Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a double asterisk (**) after 'νεφροὺς ὁ Θεός,' which may indicate a textual break or a scribal insertion; the English draft omits it, but the sense is not affected."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"μᾶλλον δὲ μείζονα τὴν κόλασιν καὶ τὸ κατάκριμα ἕξομεν, τὸ μὲν σχῆμα τὸ σεμνὸν φορέσαντες, τὰ δὲ ἔργα τοῦ σχήματος μὴ πονήσαντες. Ἄκουε τοῦ Σωτῆρος περὶ Ἰουδαίων μὲν λέγοντος, πρὸς ἡμᾶς δὲ διδασκαλίαν προτείνοντος· Πλατύνουσι γὰρ, φησὶ, τὰ κράσπεδα, καὶ ἐν ταῖς πλατείαις προσεύχονται, ὅπως φανῶσι τοῖς ἀνθρώποις δίκαιοι· οὗτοι δὲ λήψονται περισσότερον κρῖμα. Ἐπιθυμεῖς τὸ σεμνὸν σχῆμα, καὶ τὸ ὄνομα τοῦ Χριστιανισμοῦ ἐπεπόθησας· μὴ ἕως τούτου ἀπομείνῃς, ἀλλ' ὡς ὡμολόγησας Θεῷ, ἀπόδος τὴν ἐπαγγελίαν τῇ τῶν ἔργων ἐπιδείξει. Τί προπετὴς εἶ εἰς τὴν ἐπαγγελίαν, μὴ ἔργοις βεβαιῶν αὐτήν; Χρὴ οὖν καὶ εὔχεσθαι μετὰ ἀσφαλείας, καὶ ἀποδιδόναι τὸ χρέος τῆς ἐπαγγελίας μετὰ ἀκριβείας· Εὔξασθε γὰρ καὶ ἀπόδοτε Κυρίῳ τῷ Θεῷ ὑμῶν. Ἁγνῇ πολιτείᾳ ὄφθητι αὐτῷ· τουτέστι, σώματι καὶ πνεύματι καὶ ψυχῇ· μή τι ὑφέλῃς τῆς ἐπαγγελίας, ἵνα μὴ πάθῃς τὰ Ἀνανίου καὶ Σαπφείφας. Ἐκεῖνοι γὰρ νοσφισάμενοι ἐκ τῆς τοῦ ἐπαγγελθέντος κτήματος τιμῆς, θανάτῳ κατεδικάσθησαν· καὶ ἡμᾶς χρὴ ταῦτα φοβεῖσθαι. Δεῖ γὰρ εἰδέναι, καὶ μὴ ἀγνοεῖν, ὅτι ἃ ἐπαγγελλόμεθα τῷ Θεῷ, οὐκ ἔτι λοιπὸν ἡμῖν ἐστιν, ἀλλὰ Θεῷ διαφέρει. Θεοῦ κειμήλιόν ἐστιν ἡ ἡμετέρα ἐπαγγελία· καὶ ἐὰν ἀπὸ τούτων σύρωμεν, οὐκ ἔτι τὰ ἡμέτερά ἐσμεν λαμβάνοντες, ἀλλ' ὡς τὰ τοῦ Θεοῦ ἱεροσυλοῦντες κειμήλια, καὶ ὄντως ὡς ἱερόσυλοι κριθησόμεθα. Ἡ δὲ ἐπαγγελία οὐ μόνον χρημάτων ἐστὶν, ἀλλὰ καὶ μέχρι λόγου καὶ προαιρέσεως· Ὑπὲρ παντὸς, φησὶ, λόγου ἀργοῦ ἀποδώσεις λόγον ἐν ἡμέρᾳ κρίσεως.","english":"Rather, we will have a greater punishment and condemnation, having worn the reverent habit but not having performed the works of the habit. Listen to the Savior speaking about the Jews, but offering teaching to us: \"For they widen the fringes,\" he says, \"and pray in the streets, so that they may appear righteous to men; but these will receive a greater judgment.\" You desire the reverent habit, and you have yearned for the name of Christianity; do not stop at this, but as you have made a promise to God, fulfill the pledge by the display of works. Why are you rash in making the promise, without confirming it by works? Therefore, one must both pray with security and repay the debt of the promise with precision: \"Pray and repay to the Lord your God.\" Appear to him with a pure conduct; that is, with body and spirit and soul; do not subtract anything from the promise, lest you suffer the fate of Ananias and Sapphira. For they, having embezzled from the price of the promised property, were condemned to death; and we too must fear these things. For it is necessary to know, and not to be ignorant, that what we promise to God is no longer ours, but belongs to God. Our promise is a treasure of God; and if we take from it, we are no longer taking what is ours, but as if we were plundering the treasures of God, and we will truly be judged as temple-robbers. And the promise is not only of money, but also extends to word and intention: \"For every idle word,\" he says, \"you will give an account on the day of judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλατύνουσι γὰρ, φησὶ, τὰ κράσπεδα, καὶ ἐν ταῖς πλατείαις προσεύχονται","severity":"info","text":"Chrysostom paraphrases a saying of Jesus about Jews who widen fringes and pray in streets to appear righteous. The closest canonical parallel is Matthew 23:5, where Jesus criticizes ostentatious piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὔξασθε γὰρ καὶ ἀπόδοτε Κυρίῳ τῷ Θεῷ ὑμῶν","severity":"info","text":"This phrase echoes the language of Numbers 6:2 LXX (εὔξασθε καὶ ἀποδώσετε Κυρίῳ), where the Nazirite vow is described. Chrysostom adapts it to a general Christian promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνανίου καὶ Σαπφείφας","severity":"info","text":"The story of Ananias and Sapphira, who were struck dead for withholding part of a promised donation, is found in Acts 5:1-11. Chrysostom uses it as a warning against failing to fulfill vows to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱερόσυλοι","severity":"info","text":"The term ἱερόσυλοι (temple-robbers) is a strong legal and religious accusation in Greek antiquity, implying sacrilege against a deity. Chrysostom intensifies the moral gravity of breaking a promise to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σεμνὸν σχῆμα","severity":"info","text":"The phrase 'reverent habit' (τὸ σεμνὸν σχῆμα) likely refers to the distinctive dress of monks or ascetics. Chrysostom warns that wearing such garb without corresponding works leads to greater punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄκουε τοῦ Σωτῆρος ... πρὸς ἡμᾶς δὲ διδασκαλίαν προτείνοντος","severity":"info","text":"Chrysostom introduces a scriptural citation with a hermeneutical frame: Jesus' words about Jews are reinterpreted as teaching for the Christian audience. This typological reading is characteristic of his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the saying about widening fringes and praying in streets is not given; it may be a loose paraphrase of Matthew 23:5 or from an apocryphal tradition.","The phrase 'Εὔξασθε γὰρ καὶ ἀπόδοτε Κυρίῳ τῷ Θεῷ ὑμῶν' could be a direct quotation from a liturgical or scriptural source not explicitly identified."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Τὸ γὰρ θεῖον καὶ μέγα μυστήριον οὐκ ἐπὶ χρήμασιν ἔχει τὴν ὑπόστασιν, ἀλλ' ἐπὶ προαιρέσει τελείᾳ καὶ τῇ κατὰ Θεὸν πίστει· πάντες γὰρ ἐπηγγειλάμεθα, καὶ πάντες ἐπαγγελίας ἐσμὲν χρεῶσται. Ὥστε ἀνάγκη ἀποδιδόναι τὴν μὲν παρθένον τὴν παρθενίαν, ὁποίαν καὶ ἐπηγγείλατο· τὸν δὲ ἐγκρατῆ τὴν ἐγκράτειαν, τὸν δὲ ἐν γάμῳ τὴν σωφροσύνην, καὶ τὴν πρὸς ἀλλήλους ἀγάπην. Ἥτις γὰρ παρθενεύειν ἢ ἐγκρατεύεσθαι διὰ χηρείας ἐπαγγέλληται, ψεύσηται δὲ τὴν ἐπαγγελίαν, καὶ εἰς γάμον μετενεχθῇ, κρῖμα ἔχει, ὅτι τὴν πρώτην πίστιν ἠθέτησεν.\n\nΕἰκότως δὲ καὶ ὁ πρεσβύτερος ὀφείλει ἀποδοῦναι τὴν ἱερωσύνην εὐάρεστον, καὶ ὁ διάκονος τὴν διακονίαν ἀμώμητον, μὴ κλοποφορῶν τὰ τῆς διακονίας, ἵνα μὴ κατακριθῇ ὡς ὁ Ἰούδας πωλῶν. Πολλῆς οὖν ἀκριβείας ἐνταῦθα χρεία, μήπου τις ψεύσηται Θεὸν, μὴ ἀποδιδοὺς σώαν τὴν ἐπαγγελίαν, μᾶλλον δὲ τὴν παρακαταθήκην, ἥνπερ καὶ ἕκαστος ἡμῶν ἐπηγγειλάμεθα. Οὐκ ἔτι ἡμέτερόν ἐστιν· ἀλλ' οὕτως ὀφείλομεν","english":"For the divine and great mystery does not have its foundation in money, but in perfect intention and faith according to God. For we have all made promises, and we are all debtors of promises. So it is necessary that the virgin render the virginity such as she promised, the continent man his continence, the married person his chastity and mutual love. For if a woman promises to live as a virgin or to practice continence through widowhood, but then betrays her promise and enters into marriage, she incurs judgment because she has violated her first pledge.\n\nNaturally, the presbyter also owes an acceptable priesthood, and the deacon an unblemished diaconate, not stealing the things of the diaconate, lest he be condemned like Judas selling. Therefore, great precision is needed here, lest anyone deceive God by not rendering the promise whole, or rather the deposit, which each of us has promised. It is no longer ours; but we owe it","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προαιρέσει","severity":"info","text":"προαίρεσις denotes deliberate choice or moral intention, a key concept in Chrysostom's ethics, distinct from mere external action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Ἰούδας πωλῶν","severity":"info","text":"The reference to Judas selling (πωλῶν) alludes to Acts 1:18 or patristic tradition of Judas's betrayal for money, not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρεσβύτερος ... διάκονος","severity":"info","text":"Chrysostom lists presbyters and deacons as distinct orders, reflecting late 4th-century Antiochene church structure where these roles were well-defined.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παρακαταθήκην","severity":"info","text":"The term παρακαταθήκη (deposit) echoes 1 Timothy 6:20 (in some mss) and patristic usage, framing vows as sacred trusts entrusted to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰκότως δὲ","severity":"info","text":"The phrase Εἰκότως δὲ (naturally) marks a structural shift from general obligations to specific clerical duties, reinforcing the homily's logical progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κλοποφορῶν","severity":"caution","text":"κλοποφορῶν (stealing) is a hapax or rare compound; the exact nuance is uncertain, but context suggests embezzling or misappropriating diaconal resources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ Ἰούδας πωλῶν' may refer to a specific apocryphal tradition or a conflation of Judas's betrayal with simony; the exact referent is unclear.","κλοποφορῶν is unattested in classical or patristic corpora; its meaning is inferred from context."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"λογίζεσθαι, ὅτι παρακαταθήκην παρὰ Θεοῦ ἐλάβομεν, καὶ ἵνα μετὰ προσευχῆς φυλάξαντες ἀνόσφιστον τὸ ἐπάγγελμα παραστήσωμεν τῷ φοβερῷ βήματι Χριστοῦ, ἵνα μὴ ὡς ἀγνώμονας ἡμᾶς ἡ ἀπόφασις καταλάβῃ, κατὰ τὸ παράδειγμα Ἀνανίου. Οὐκοῦν ἐνταῦθα πολλῆς ἀσφαλείας χρεία, μὴ ἔν τινι πταῖσαι, μηδὲ ὑφείλασθαι τῆς ἐπαγγελίας, ἀλλὰ μετὰ ἀκριβείας ἀποδοῦναι τὴν ἐπαγγελίαν σπουδάσωμεν. Μὴ ἕως τοῦ σχήματος εἶναι νομίσωμεν τὸν Χριστιανισμὸν, μηδὲ τούτῳ τερπόμενοι ἐναπομείνωμεν, ἀλλὰ τῇ διὰ τῶν ἔργων βεβαιώσει ἀληθείας καὶ δικαιοσύνης οἰκεῖοι διαμείναντες, τῶν ἑπομένων τῇ δικαιοσύνῃ τιμῶν τευξώμεθα παρὰ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.","english":"consider that we have received a deposit from God, and that we must, having guarded it with prayer, present the promise undiminished at the fearful tribunal of Christ, so that the verdict may not overtake us as ungrateful, according to the example of Ananias. Therefore, great caution is needed here, lest we stumble in any way or subtract from the promise, but let us strive to fulfill the promise with precision. Let us not think that Christianity consists in outward appearance, nor, taking pleasure in this, remain there, but, remaining faithful to the confirmation of truth and righteousness through works, let us obtain from Christ the honors that follow righteousness, to whom is the glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνανίου","severity":"info","text":"Ananias is the figure from Acts 5:1–11 who withheld part of a donation, leading to his death. Chrysostom uses him as a warning against failing to fulfill a promise to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρακαταθήκην","severity":"info","text":"παρακαταθήκην (deposit) is a legal term for something entrusted for safekeeping. Chrysostom frames the Christian promise as a sacred trust from God, not a mere human agreement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ φοβερῷ βήματι Χριστοῦ","severity":"info","text":"The 'fearful tribunal of Christ' refers to the Last Judgment, a common theme in Chrysostom’s exhortations. It underscores the eschatological stakes of fidelity to one’s promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The particle Οὐκοῦν ('Therefore') marks a logical conclusion from the preceding warning about Ananias, introducing the practical exhortation to fulfill the promise with precision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"μὴ ἕως τοῦ σχήματος εἶναι νομίσωμεν τὸν Χριστιανισμὸν","severity":"info","text":"Chrysostom warns against reducing Christianity to external appearance (σχῆμα), a key concern in this treatise against hypocrisy. The true Christian life is confirmed through works of truth and righteousness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]}]}