{"slug":"khazarzar-john-chrysostom-de-jejunio-sermones-1-7","id":null,"title":"De jejunio sermones 1_7","title_source":"De jejunio sermones 1_7","author":"John Chrysostom","genre":"homily","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:36:19Z","cost_usd":0.003897},"source":{"registry_id":null,"work_id":"khazarzar-john-chrysostom-de-jejunio-sermones-1-7","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":33,"english_words":9061,"coptic_letters":0,"source_letters":36174,"commentary_units":0,"commentary_kinds":0,"derived_notes":1,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-de-jejunio-sermones-1-7","status":"pass","blocking":[],"warnings":[],"stats":{"passages":33,"translated":33,"commentary_passages":0,"commentary_units":0,"english_words":9061,"source_letters":36167,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 33 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":33},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς κήρυγμα νηστείας.\n\nΛόγος αʹ.\n\nἘπὶ θεραπείαν τήμερον ὁ Θεὸς τὸ γένος καλεῖ. Ἰατρείαν γὰρ διὰ τοῦ προφήτου τὴν νηστείαν ὡρίσατο, Ἁγιάσατε, λέγων, νηστείαν, κηρύξατε θεραπείαν. Ἐπειδὴ γὰρ εἶδεν ὁ Θεὸς ἐκ παραδείσου πολυτραυμάτιστον τὸν Ἀδὰμ βληθέντα, θεραπείαν τούτῳ τὴν νηστείαν ἀπένειμε· καλῶς. Τί γὰρ οὐκ ἰατρεύει νηστεία; Ποῖον δὲ πάθος οὐκ ἀφανίζει τοῦ νοῦ; Τὸν τῆς ἀκρασίας κόρον ἀποδιώξασα, ἀνακαινίζει καρδίαν· τοῦ βίου τὸ ὑγρὸν ἐκκενώσασα, τοῦ θυμοῦ τὰς φλεγμονὰς καταστέλλει, τοῦ φθόνου τὴν σκληρότητα καταπλάττει, τῶν ἐπιθυμιῶν τοὺς ὄγκους χειρουργεῖ, τῶν ἡδονῶν τοὺς πυρετοὺς ἀφανίζει, τῆς κενοδοξίας τὰς φαντασίας ἐλαύνει, τῆς μερίμνης τὰς ἀγρυπνίας ἀποδιώκει, ὀφθαλμῶν τὰς λήμας καθαίρει, σώματος καὶ ψυχῆς τὰς αἰσθήσεις ἐκκαθαίρει· τεχνῖτις γὰρ αὕτη ἄνωθεν τὸ ἰατρεύειν δεξαμένη παρὰ τοῦ κτίσαντος. Ὁ τοίνυν ὑγιείας ἐραστὴς ἑτοίμως τῇ νηστείᾳ ἑαυτὸν ἐπιδότω· οὐ γὰρ ἀπαιτεῖ ἰατρεύσασα ἰατρικὰ, ἀλλὰ καὶ προσδίδωσι μισθόν. Ὁποῖον οὖν προσδίδωσι τὸν μισθόν; καλὸν γὰρ καὶ τοῦτο μαθεῖν. Δίδωσι μισθὸν, οὐκ ὀβολοὺς, ἀλλὰ σώφρονας λογισμούς· οὐ χρυσὸν, ἀλλ' ἦθος χρηστόν· οὐκ ἄργυρον, ἀλλὰ καθαρότητα μελῶν· οὐ λίθους τιμίους, ἀλλ' εὐλαβεῖς λογισμούς· οὐκ ἐσθῆτας λαμπρὰς, ἀλλ' ἀπταίστους τῆς σαρκὸς τὰς αἰσθήσεις. Δίδωσι πόρναις μισθὸν τὴν σεμνότητα, μεθύσοις τὸ νηφάλιον, σμικρολόγοις τὸ φιλότιμον, φιλαργύροις τὸ φιλόπτωχον, μισαδέλφοις τὸ φιλάδελφον καὶ φιλόξενον, μικροψύχοις τὸ μακρόθυμον· τὸ δὲ μεῖζον, ζωώσασα συνάπτει Θεῷ.","english":"A Sermon on Fasting.\n\nHomily 1.\n\nToday God calls the human race to healing. For through the prophet he defined fasting as a cure, saying, \"Sanctify a fast, proclaim a healing.\" For since God saw Adam cast out of paradise, covered with many wounds, he appointed fasting as a healing for him; and rightly so. For what does fasting not heal? What passion of the mind does it not make disappear? Having driven out the surfeit of intemperance, it renews the heart; having drained away the body's moisture, it calms the inflammations of anger, it soothes the hardness of envy, it surgically removes the swellings of the desires, it makes the fevers of pleasures disappear, it drives out the phantasies of vainglory, it drives away the sleepless anxieties of worry, it cleanses the keen glances of the eyes, it purifies the senses of body and soul; for this is a craftswoman that from above has received the power to heal from the Creator. Therefore let the lover of health readily give himself over to fasting; for having healed, it does not demand physician's fees, but even gives a reward besides. What reward, then, does it give? For this too is good to learn. It gives a reward—not obols, but sound reasonings; not gold, but good character; not silver, but purity of the limbs; not precious stones, but reverent thoughts; not shining garments, but the senses of the flesh free from stumbling. It gives to prostitutes a reward of chastity, to drunkards sobriety, to the petty-minded a love of honor, to the money-loving a love of the poor, to those who hate their brothers a love of brothers and of strangers, to the fainthearted patience; and, what is greater, having given it life, it joins it to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Οὐ γὰρ ἔστιν, οὐκ ἔστιν ἄλλως ὁμιλῆσαι Θεῷ, μὴ πρότερον τῷ τῆς νηστείας φαρμάκῳ προσομιλήσαντας. Οὕτω γὰρ ἐξ αἰῶνος οἱ μὲν ἐχθροὶ, οἱ δὲ φίλοι ἐδείχθησαν Θεοῦ, ἀκρασίας καὶ ἐγκρατείας ἐργασαμένης ἑκάτερον. Φαγὼν γὰρ Ἀδὰμ ἔφυγε Θεὸν ὡς ἐχθρός· τῶν πρωτείων Κάϊν οὐ παραχωρήσας Θεῷ, ἔστενε καὶ ἔτρεμε, ὡς ἄφιλος Θεῷ· σπαταλήσαντες οἱ ἐπὶ Νῶε ἤγειραν καθ' ἑαυτῶν τῆς κρίσεως τὸν κριτήν· θρέψαντες τὰς ἡδονὰς οἱ ἐν Σοδόμοις, ὥσπερ ἐχθροὶ τοῦ Θεοῦ, τοὺς ἄνωθεν ἐδέξαντο κεραυνούς· βρῶσις οὐ συνεχώρησε τὸν Ἡσαῦ λέγεσθαι ἀγαπητὸν καὶ πρωτότοκον· βρῶσις καὶ πόσις κατέστησεν ἐχθρὸν τοῦ Ἰσραὴλ τὸν ἐν σημείοις καὶ τέρασιν ὁδηγήσαντα· δι' οἶνον καὶ σίκερα ὁ προφήτης κατηγόρησε τοῦ λαοῦ· οἶνος καὶ μέθη τῆς Ἰωάννου καὶ τῆς Χριστοῦ φιλίας τὸν Ἡρώδην ἐστέρησεν. Ἔγνως τοὺς δι' ἀκρασίας ἐχθροὺς γενομένους τοῦ Θεοῦ· μάνθανε καὶ τοὺς διὰ νηστείας φίλους κατασταθέντας τοῦ Θεοῦ. Οὐ γὰρ γευσάμενος, ἀλλὰ προσενέγκας Ἄβελ Θεῷ, φιλοφρονήσας ἐφάνη Θεόν· νηστεύσας Μωϋσῆς φίλος ὀνομαστὸς καὶ πιστὸς ἐκλήθη· νηστεύσας Ἠλίας, ὡς φίλος ἀνελήφθη· νηστεύσαντες προφῆται ἔγνωσαν τὰ τοῦ Θεοῦ, ὡς φίλοι, μυστήρια· νηστεύσας Ἡσαΐας ἱστόρησε τὰ ἑξαπτέρυγα Σεραφίμ· ἄσιτος γενόμενος Ἰεζεκιὴλ κατενόησε τὰ πολυόμματα Χερουβίμ· νηστεύσαντας τοὺς ἐν Βαβυλῶνι ὡς φίλους ἐπέσκεπεν ὁ Θεὸς, τοῖς μὲν ἐν τῇ καμίνῳ τὸν ἄγγελον, τῷ δὲ ἐν τῷ λάκκῳ ἀποστείλας τὸν Ἀμβακούμ· φίλοι ἐξ ἐχθρῶν Νινευῖται διὰ νηστείας ἐγένοντο· φίλος ἐξ ἐχθροῦ ὁμοίως καὶ Δαυΐδ. Ὅτε μὲν γὰρ τῆς τοῦ Οὐρίου ἤρα γυναικὸς, ἤχθραινε Θεῷ·","english":"For it is not possible, it is not possible in any other way to converse with God, unless one has first engaged with the medicine of fasting. For thus from the beginning some were shown to be enemies and others friends of God, since incontinence and self-control produced each. For Adam, having eaten, fled from God as an enemy; Cain, not yielding the first-fruits to God, groaned and trembled, as one without friendship with God; those in the days of Noah, having lived in luxury, roused the Judge of judgment against themselves; those in Sodom, having fed their pleasures, as enemies of God, received the thunderbolts from above; food did not permit Esau to be called beloved and firstborn; food and drink made the one who led Israel with signs and wonders an enemy of Israel; because of wine and strong drink the prophet accused the people; wine and drunkenness deprived Herod of the friendship of John and of Christ. You have learned of those who became enemies of God through incontinence; learn also of those who were established as friends of God through fasting. For Abel, not having tasted but having offered to God, appeared as one who showed kindness to God; Moses, having fasted, was called a renowned and faithful friend; Elijah, having fasted, was taken up as a friend; the prophets, having fasted, knew the mysteries of God as friends; Isaiah, having fasted, beheld the six-winged Seraphim; Ezekiel, having become without food, perceived the many-eyed Cherubim; those in Babylon, having fasted, God visited as friends, sending the angel to those in the furnace, and Habakkuk to the one in the pit; the Ninevites became friends instead of enemies through fasting; likewise David also became a friend instead of an enemy. For when he lusted after the wife of Uriah, he was hostile to God;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"ὅτε δὲ ἐταπείνου ἐν νηστείᾳ τὴν ψυχὴν, Ηὗρον, ἤκουσε, Δαυῒδ τὸν τοῦ Ἰεσσαὶ, ἄνδρα κατὰ τὴν καρδίαν μου. Ὁ Ζαχαρίου Ἰωάννης τοῦ νυμφίου φίλος, διὰ τί; Ἐπειδὴ ἐν τῇ ἐρήμῳ ἔμεινεν ἀκρίδας συλλέγων, καὶ μέλι ἄγριον τρυγῶν. Ἄννα διὰ τί; Ἐπειδὴ ἐν νηστείαις καὶ δεήσεσι λατρεύουσα, νύκτα\n\nκαὶ ἡμέραν ἐλειτούργει Θεῷ. Πέτρος καὶ Ἰωάννης φίλοι διὰ τί; Ἐπειδὴ ἄσιτοι ἀνέβαινον ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐννάτην πρὸς τὸ ἱερόν. Παῦλος φίλος διὰ τί; Ἐπειδὴ ὑποπιέζων ἐδουλαγώγει τὴν σάρκα. Φίλος Τιμόθεος διὰ τί; Ἐπειδὴ ὑδροποσίᾳ τῶν ἡδονῶν ἔσβεσε τὴν πυράν. Φίλος Κορνήλιος διὰ τί; Ἐπειδὴ ἄσιτος τὴν διὰ Πέτρου σωτηρίαν ἐξεδέχετο. Φίλοι οἱ Χριστοῦ μάρτυρες διὰ τί; Ἐπειδὴ σαρκὸς καὶ προσκαίρου κατεφρόνησαν ζωῆς. Ὁρᾷς ὡς οὐ μόνον ἐπὶ θεραπείαν, ἀλλὰ καὶ θείαν φιλίαν Θεὸς διὰ νηστείας καλεῖ τὸ γένος, ἅγιον καὶ ὑγιῆ σπεύδων ἐργάσασθαι τὸν Ἀδὰμ, σώφρονα, φίλον, ἐγκρατῆ καὶ κοινωνικὸν, σεμνὸν καὶ συγγενῆ; Τί γάρ ἐστι τὸ φίλον εἶναι Θεοῦ, ἢ Θεοῦ γενέσθαι συγγενῆ; Γίνου τοίνυν διὰ νηστείας φίλος Θεοῦ, γίνου διὰ νηστείας Θεοῦ συγγενής. Μὴ μείνῃς ἀκρατὴς, μὴ μείνῃς ἐχθρὸς, μὴ μείνῃς ἄῤῥωστος, μὴ μείνῃς τραυματίας, μὴ μείνῃς παράλυτος. Ἰδοὺ γάρ σοι καὶ τήμερον ἐπέστη Χριστὸς ἐν τῇ καλῇ ταύτῃ ἐκκλησίᾳ, τῇ νέᾳ Ἱερουσαλήμ· ἰδοὺ, ἐπέστη τεσσαρακοστὴ πνευματικήν σοι κολυμβήθραν δεικνύουσα, οὐχ ἕνα ἐτησίῳ κύκλῳ ἄῤῥωστον ἰατρεύουσαν, ἀλλ' ὁλόκληρον λαόν. Ἰδοὺ Ἱερουσαλὴμ, ἰδοὺ ὁ Χριστὸς, ἰδοὺ ἡ τεσσαρακοστὴ, κολυμβήθρα πνευματική.","english":"But when he humbled his soul in fasting, he heard, \"I have found David, the son of Jesse, a man after my heart.\" John, the son of Zachariah, was a friend of the bridegroom—why? Because he remained in the wilderness gathering locusts and plucking wild honey. Anna—why? Because serving in fastings and supplications, she ministered to God night and day. Peter and John were friends—why? Because they went up to the temple at the ninth hour of prayer without having eaten. Paul was a friend—why? Because, pressing down on it, he enslaved the flesh. Timothy was a friend—why? Because by drinking water he quenched the fire of pleasures. Cornelius was a friend—why? Because, without having eaten, he awaited the salvation that would come through Peter. The martyrs of Christ were friends—why? Because they despised the flesh and this temporary life. Do you see how God calls the race through fasting not only for healing but also for divine friendship, eager to make Adam holy and sound, temperate, a friend, self-controlled and sociable, reverent and kindred? For what is it to be a friend of God but to become kindred to God? Become, then, through fasting a friend of God; become through fasting a kindred of God. Do not remain uncontrolled, do not remain an enemy, do not remain sick, do not remain wounded, do not remain paralyzed. For behold, Christ has stood before you today also in this beautiful church, the new Jerusalem; behold, the forty-day fast has stood before you, showing you a spiritual pool, not one that heals a single sick person once a year, but a whole people. Behold Jerusalem, behold Christ, behold the forty-day fast, a spiritual pool.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ἐπίβηθι χαίρων, τῶν αὐτῆς ναμάτων ἀπόλαυε γεγηθὼς, πλῦνον σάρκα, ἀπόπλυνον καρδίαν, σμῆξον ψυχὴν, καθαρὸν νοῦν ἔσωθεν καὶ ἔξωθεν τοῦ τῆς ἁμαρτίας ῥύπου· ἀπόπλυνον τὸν Ἀδὰμ, ἀκούσας λέγοντος τοῦ Χριστοῦ, Ἔγειρε, ἆρον τὸν κράββατόν σου, καὶ περιπάτει. Μὴ ὁ πίπτων οὐκ ἀνίσταται; Στῆθι, πόδας ἔχων εὐαγγελικοὺς, λογισμοὺς φιλοθέους, χεῖρας φιλοτίμους, γόνατα ἀκλινῆ, μηροὺς ἀμοίρους ἡδονῶν, νεφροὺς ἐλευθέρους ἐπιθυμιῶν, ὀσφὺν καὶ κοιλίαν ἀσφαλισθείσας, μελέτην νόμου Θεοῦ, στῆθος, καρδίαν καθαρὰν, τράχηλον, τρόπον εὐπειθῆ, ψυχὴν, γνώμην εὐλαβῆ, στόμα σεμνὸν, κόρην οὐκ ἐκκλίνουσαν, ἀκοὴν εὐσταθοῦσαν, χείλη προφέροντα τὰ φίλα Χριστῷ.\n\nΤοιοῦτος γίνου τῆς τεσσαρακοστῆς, ὡς κολυμβήθρας πνευματικῆς πεῖραν λαβών. Διὰ ταύτης γάρ σε θέλει ἐπὶ πλεῖον πλῦναι ἀπὸ τῆς ἀνομίας σου Ἰησοῦς· διὰ ταύτης ἀπὸ τῆς ἁμαρτίας καθᾶραι ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· διὰ ταύτης ἰατρεῦσαι, διὰ ταύτης ἀνακαινίσαι, διὰ ταύτης ἁγνίσαι, διὰ ταύτης πάλιν εἰς μέτρον ἡλικίας ἀγαγεῖν. Καὶ ἵνα σοι καί τι εἴπω κρύφιον ἀλλὰ μὴ τοῦτό σε κατεχέτω, διὰ τὸ τοῦ κριτοῦ φιλότιμον, ἐν νυσταγμῷ· εἴπω τι κρύφιον; Διὰ νηστείας σε θέλει Χριστὸς τὸν ἅπαξ ἀναγεννηθέντα ὕδατι καὶ Πνεύματι καὶ θείῳ πυρὶ εἰς τὴν ἀρχαίαν εὐγένειαν ἀναγαγεῖν. Ἰδού σοι τοῦ ἰατροῦ καὶ κριτοῦ τὸ μυστήριον ἀπεκάλυψα. Διό σε λιτανεύω καὶ δέομαι, μὴ ὡς ἑτοίμως ἔχων τὸ φάρμακον, μείνῃς κόπτων συχνά· μὴ ὡς ἑτοίμην ἔχων τὴν μεσῖτιν μετάνοιαν, μείνῃς πράττων τὰ οὐ φίλα Θεῷ, κόσμῳ ἐγκυλινδούμενος, καὶ τὴν πρὸς Θεὸν φιλίαν ἀναβαλλόμενος·","english":"Enter with joy, take delight in its waters, wash the flesh, cleanse the heart, wipe clean the soul, make the mind pure within and without from the filth of sin; wash Adam clean, having heard Christ say, \"Rise, take up your bed, and walk.\" Does not the one who falls rise again? Stand, having gospel feet, God-loving thoughts, honor-loving hands, unbending knees, thighs untouched by pleasures, kidneys free from desires, loins and belly kept secure, the study of God's law, a breast, a pure heart, a neck, a compliant character, a soul, a devout disposition, a reverent mouth, a pupil that does not turn aside, a steady hearing, lips that utter what is dear to Christ.\n\nBecome such a one during the forty days, having experienced it as a spiritual pool. For through it Jesus wishes to wash you more fully from your lawlessness; through it, he who takes away the sin of the world wishes to cleanse you from sin; through it to heal, through it to renew, through it to sanctify, through it to bring you again to the measure of stature. And that I may tell you something secret—but let this not possess you, because of the judge's generosity—in a slumber; shall I tell you something secret? Through fasting Christ wishes to lead you, who were once reborn by water and Spirit and divine fire, back to the ancient nobility. Behold, I have revealed to you the mystery of the physician and judge. Therefore I entreat and beg you, do not, as though you had the remedy ready at hand, keep cutting frequently; do not, as though you had repentance ready at hand as a mediator, keep doing what is not dear to God, wallowing in the world, and postponing friendship with God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"μὴ ὡς ἔχων τὸ καθάρσιον, ἀναβάλλου. Ἄδηλον γὰρ τὸ μέλλον, ἄδηλος ἡ αὔριον, ἄδηλος ἡ σήμερον, ἄδηλον τὸ παρόν· ὁδοιπόροι ἐσμὲν ἐν κόσμῳ· οὐ δεσπόται, ἀλλὰ ξένοι, καὶ παρεπίδημοι ἡμεῖς καλούμενοι. Ἐκκαλεῖσθαι τὸν κριτὴν οὐκ ἰσχύομεν, παριστάμενοι τὴν ψυχήν· ἀπαιτούμενοι, χρόνον καὶ καιροῦ ῥοπὴν δανείσασθαι οὐχ εὑρίσκομεν. Μὴ τοίνυν, ὃν τρόπον εὐθυμούμενος ὁ πλούσιος, εὕρωσιν ἡμᾶς οἱ τὴν ψυχὴν ἀπαιτοῦντες παρ' ἡμῶν, ἐν ἀκρασίας νυκτὶ, ἐν κακίας ζόφῳ, ἐν πλεονεξίας σκότῳ· ἀλλ' ἐν ἡμέρᾳ νηστείας, ἐν ἡμέρᾳ σεμνότητος, ἐν ἡμέρᾳ φιλαδελφίας, ἐν φωτὶ θεοσεβείας, ἐν ὄρθρῳ πίστεως, ἐλεημοσύνης τε καὶ εὐχῆς· ἵνα ἡμᾶς εὑρόντες υἱοὺς ἡμέρας, προσαγάγωσι τῷ τῆς δικαιοσύνης Ἡλίῳ, οὐ καταλύσαντας τῆς κακίας τὰς ἀποθήκας, ἀλλ' ἐκκενώσαντας καὶ καταλύσαντας, ἑαυτοὺς δὲ διὰ μετανοίας καὶ νηστείας ἀνακαινίσαντας, χάριτι τοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.\n\nΠερὶ νηστείας. Λόγος βʹ.\n\nΠάλιν ἡμᾶς ἡ ἁγία νηστεία πρὸς ἀπόλαυσιν ἀγαθῶν καλεῖ, πάλιν ἀγωνιστὰς κατασκευάζει, πάλιν ἀνδρείους βούλεται εἶναι, ὅπως νικητὰς τῶν παθῶν ἀναδείξῃ, καὶ τὸ κάλλος τῆς ψυχῆς λαμπρότερον ἀποδείξῃ, καὶ διὰ τῶν πόνων στεφάνους ἡμῶν πλέξῃ ταῖς κορυφαῖς. Τί γάρ ἐστι νηστεία, ἢ ἀγώνων στέφανος, καὶ μισθῶν πρόξενος, καὶ σωτηρίας ὁδός; Νηστεία γὰρ ἀπὸ δουλείας εἰς ἐλευθερίαν μεθίστησιν, ἀπὸ αἰχμαλωσίας εἰς τὴν πατρίδα ἐπανάγει·","english":"Do not delay, as though you had the means of cleansing. For the future is unclear, tomorrow is unclear, today is unclear, the present is unclear. We are travelers in the world; not masters, but strangers, and we are called sojourners. We cannot summon the judge, when our soul is set before him; when it is demanded of us, we find no time or moment of respite to borrow. Therefore, let not those who demand our soul from us find us, as the rich man in his merrymaking, in the night of intemperance, in the gloom of wickedness, in the darkness of greed; but in the day of fasting, in the day of solemnity, in the day of love of brethren, in the light of piety, in the dawn of faith, of almsgiving and of prayer; so that, finding us to be sons of the day, they may bring us to the Sun of righteousness, not having destroyed the storehouses of wickedness, but having emptied and destroyed them, and having renewed ourselves through repentance and fasting, by the grace of Christ, to whom be glory and power forever. Amen.\n\nOn Fasting. Homily 2.\n\nAgain holy fasting calls us to the enjoyment of good things, again it prepares us as contestants, again it wills us to be courageous, so that it may show us forth as victors over the passions, and display the beauty of the soul more brightly, and weave crowns for our heads through toils. For what is fasting, but a crown of contests, and a procurer of rewards, and a way of salvation? For fasting transfers from slavery to freedom, leads back from captivity to the homeland;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"νηστεία τὰ τραύματα τῆς ψυχῆς ἰᾶται, νηστεία σαθρωθεῖσαν ψυχὴν ταῖς ἁμαρτίαις ἀνακαινίζει, νευροῖ τὴν ψυχὴν, ἀνδρειοῖ τὸ φρόνημα, τὸν φόβον τοῦ Θεοῦ εἰσάγει, ἐκπορθεῖ τὰ πάθη, γαληνιᾷ τοὺς λογισμούς. Ἐν ἡμέραις νηστειῶν ἡδοναὶ σβέννυνται, καὶ ἀρεταὶ ἀνθοῦσι, καὶ σωφροσύνης τὸ κάλλος καθαρώτατον δείκνυται, καὶ σῶμα εἰς ψυχὴν μεταβαίνει, πνευματικὸν γενόμενον ὑπὲρ φύσιν. Χαῖρε ἐν νηστείᾳ, καὶ μὴ στύγναζε, ὡς οἱ ὑποκριταί· ἀφανίζουσι τὰ πρόσωπα πρὸς θέαν ἀνθρωπίνην, ἀπολλύντες τὸν μισθὸν τῆς νηστείας. Τοῦ γὰρ Σωτῆρός ἐστιν ὁ λόγος· Ἐν νηστείᾳ ἄλειψόν σου τὴν κεφαλὴν, νίψον τὸ πρόσωπον τῇ εὐποιίᾳ, λάμψον ταῖς ἀρεταῖς, ὅπως ἐμοὶ μόνῳ φαίνῃ νηστεύων, τῷ τὰ κρυπτὰ καθορῶντι. Μὴ δυσχεράνῃς, ἀγαπητὲ, πρὸς τὴν νηστείαν, τὴν τῶν ἀρετῶν μητέρα, τὴν ῥίζαν τῶν ἀγαθῶν, τὴν πηγὴν τῆς σωφροσύνης, τὴν φύλακα τῆς εὐσεβείας, τὴν τῶν ἁγίων σύντροφον, τὴν τῶν ἀγγέλων ὁμόσκηνον, τὴν διαβόλου ἔχθραν, τὴν τοῦ Πνεύματος φίλην· δι' ἧς αἱ ἡδοναὶ ἡμᾶς φεύγουσι καὶ δαίμονες ὑπαναχωροῦσι, καὶ θυμὸς ἀτονεῖ, καὶ ἐπιθυμία νεκροῦται, καὶ ἀρεταὶ ζῶσι καὶ λάμπουσιν ἐν ἡμῖν· δι' ἧς τὰ πάθη ἠρεμεῖ, καὶ καταστέλλεται τῶν ἡδονῶν ὁ τάραχος, καὶ ὡς ἐν γαλήνῃ πλεῖ ὁ νοῦς, τῶν τρικυμιῶν τοῦ χειμῶνος τῆς πονηρίας διὰ τῆς ἐγκρατείας ταύτης καλῶς διανύσας, καὶ τῷ λιμένι τῆς ἀρετῆς τὴν ὁλκάδα προσορμίσας. Ἔχεις λοιπὸν τὸ κέρδος ἀσύλητον, τὸν φόρτον ἀναυάγητον, ὅταν ταῖς ἐντολαῖς τοῦ Πνεύματος ἐμπορεύσῃ, ὅταν τὸν λογισμὸν τῷ φόβῳ τοῦ Θεοῦ στηρίξας καὶ τὰ παρόντα διακρούσῃ, ἀκούων τῆς θείας Γραφῆς λεγούσης·","english":"Fasting heals the wounds of the soul; fasting renews a soul corrupted by sins; it strengthens the soul, makes the mind manly, brings in the fear of God, plunders the passions, calms the thoughts. In the days of fasting, pleasures are quenched and virtues bloom, and the beauty of chastity is shown most pure, and the body passes over into soul, becoming spiritual beyond nature. Rejoice in fasting, and do not be sullen, like the hypocrites: they disfigure their faces for human display, destroying the reward of their fasting. For the word is the Savior's: In fasting, anoint your head, wash your face with good works, shine with virtues, so that you may appear to me alone as one who fasts, to me who sees what is hidden. Do not be vexed, beloved, at fasting, the mother of virtues, the root of good things, the fountain of chastity, the guardian of piety, the companion of the saints, the fellow-dweller of the angels, the enemy of the devil, the friend of the Spirit; through it pleasures flee from us and demons withdraw, and anger is enfeebled, and desire is put to death, and virtues live and shine in us; through it the passions are stilled, and the tumult of pleasures is calmed, and the mind sails as in a calm, having well traversed the waves of the storm of wickedness through this self-control, and having brought the ship to anchor in the harbor of virtue. You have, then, a profit that cannot be plundered, a cargo that suffers no shipwreck, whenever you trade by the commandments of the Spirit, whenever, having fixed your reasoning in the fear of God, you thrust aside things present, hearing the divine Scripture saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Μὴ ἀγαπᾶτε τὸν κόσμον, μηδὲ τὰ ἐν τῷ κόσμῳ. Μὴ ἀγαπήσωμεν τοῦ κόσμου τούτου τὴν τρυφὴν, ἥτις ὡς φόρτος βαρὺς τῷ σκάφει τῆς ψυχῆς γινομένη ὑποβρύχιον αὐτὸ ἀπεργάζεται. Ἢ οὐκ οἶδας, ὅτι μέχρι φάρυγγος ἵσταται, καὶ ἀργεῖ λοιπὸν μετὰ τὸν φάρυγγα πᾶσα τρυφή· ἡ δὲ ἐξ αὐτῆς τικτομένη τιμωρία ἀτελεύτητον ἔχει τὴν βάσανον; Τοὺς μὴ νήφοντας σκοτοῖ ἡ τρυφὴ, τὸ κάλλος τῆς ψυχῆς ἀμαυροῖ, νεκρὸν ἔμπνουν ἀπεργάζεται· ὅσα οὐ θέμις, ἐκεῖνα πράττειν παρασκευάζει, διεγείρει τῆς ἡδονῆς τὰ ὄργανα, τὸν πόλεμον αὔξει, διυπνίζει τὰς ἐπιθυμίας· ἀνενέργητος εἶ λοιπὸν πρὸς ἀρετήν.\n\nΤῶν γὰρ μελῶν λυθέντων, καὶ τῇ πολυοινίᾳ τὴν φρένα κλαπεὶς οὐκ ἰσχύεις ἔτι ἀνταγωνίσασθαι, καὶ εὐεπιχείρητος τοῖς ἐχθροῖς γίνῃ, ὥσπερ ναῦς ὑπὸ πνεύματος ἐλαυνομένη, μὴ ἔχουσα κυβερνήτην δυνάμενον ταῖς προσβολαῖς τῶν κυμάτων ἀντιμαχήσασθαι, ἥτις ὧδε κἀκεῖσε βάλλεται, καὶ οὐδὲν ἕτερον αὐτῇ ὑπάρχει, εἰ μὴ ναυαγίαν προσδοκᾷν. Μὴ τοίνυν, παρακαλῶ, μὴ μετὰ τὴν νηστείαν τρυφῇ σχολάσωμεν, μηδὲ τοὺς πολλοὺς πόνους ἀμελείᾳ κατασβέσωμεν· ἀλλὰ πόνους πόνοις συνάπτοντες, οὕτω προσδοκήσωμεν τὴν ἀντίδοσιν. Ὅταν γάρ τις μισθὸν μισθῷ συνάψῃ, ἔχει πολὺ κέρδος τεθησαυρισμένον. Μὴ σβέσωμεν τῆς νηστείας τὸ ἄνθος, μηδὲ τρυφῇ ναυαγῆσαι τὴν φρένα πρὸς ἡδονὰς παραχωρήσωμεν, ἵνα μὴ ἀνιάτοις κακοῖς τὴν ψυχὴν","english":"Do not love the world, nor the things in the world. Let us not love the luxury of this world, which, becoming like a heavy cargo for the vessel of the soul, makes it sink beneath the waves. Or do you not know that it stands only as far as the throat, and beyond the throat all luxury lies idle; but the punishment born from it has torment without end? Luxury darkens those who are not sober, dims the beauty of the soul, makes it a living corpse; it prepares one to do those things which are not lawful, stirs up the instruments of pleasure, increases the war, awakens the desires; henceforth you are ineffective for virtue.\n\nFor when the members have been dissolved, and your mind has been stolen away by much wine, you are no longer able to struggle against them, and you become easy for the enemies to attack, like a ship driven by the wind, having no pilot able to fight against the assaults of the waves, which is tossed here and there, and has nothing else to expect but shipwreck. Therefore, I beseech you, let us not after the fast give ourselves over to luxury, nor extinguish our many labors by neglect; but joining labors to labors, so let us expect the recompense. For when a man joins wage to wage, he has great profit stored up. Let us not quench the flower of fasting, nor allow the mind to be shipwrecked by luxury toward pleasures, lest with incurable evils the soul","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"ταμιεύσωμεν. Κἂν μετὰ τὴν νηστείαν βούλῃ θεραπεῦσαι τὸ σῶμα ὡς ἀσθενὲς τυγχάνον, τῇ συμμετρίᾳ θεράπευσον· ἵνα, ὥσπερ ὁλκὰς ἐλαφρὸν φορτίον ἄγουσα, ὑψηλοτέρα ᾖ τῶν κυμάτων τῆς πονηρίας ἡ ψυχή· κἂν οἱ πειρασμοὶ διεγερθῶσι τῶν ἐπιθυμιῶν, νῆψαι δυνηθῇ πρὸς ἀνταγώνισιν, πρὸς κυβέρνησιν λογισμῶν, ἵνα τὸ σκάφος ἀναυάγητον διαφυλάξωμεν. Ἔχομεν γὰρ ἀδελφὴν τῆς νηστείας σύμμαχον πρὸς βοήθειαν, εὐχὴν λέγω· κἂν θάνατος ᾖ, κἂν πειρασμὸς, ἢ ἕτερόν τι τῶν κακῶν, εὐχῇ καὶ νηστείᾳ διαλύεται. Καὶ τί λέγω; Νηστεία δαίμονας φυγαδεύει, καὶ τὴν τοῦ διαβόλου τυραννίδα καταλύει, μάλιστα εἰ τὴν εὐχὴν ἔχει συνεργοῦσαν· νηστεία καὶ εὐχὴ τὸν Ἠλίαν εἰς οὐρανοὺς ἀνήγαγε, Νινευΐτας ἐκ θανάτου ἐῤῥύσατο, νηστεία τὸν Δανιὴλ ἐκ τῶν λεόντων ἀβλαβῆ διεφύλαξε, νηστεία τοὺς τρεῖς παῖδας ἀκεραίους ἐν μέσῳ τῆς καμίνου διετήρησε, νηστεία Μωϋσέα τῆς ἀθεάτου δόξης ἠξίωσε, νηστεία Ἑλισσαῖον ἄρχοντα τῶν προφητῶν ἀπετέλεσε. Καὶ τί ἔτι λέγω; Εἰ μὴν ἦν φάρμακον σωτηρίας καὶ πρόξενον ζωῆς, οὐκ ἂν ἐξ ἀρχῆς ὁ Θεὸς νηστεύειν ἐνετείλατο. Εἰ γὰρ ἐνήστευσεν Ἀδὰμ, οὐκ ἂν αὐτῷ θάνατος ἤγγιζεν, οὐκ ἂν ἐξέπιπτε τῆς ἀξίας τῆς δοθείσης αὐτῷ παρὰ Θεοῦ, καὶ τοῦ παραδείσου τῆς τρυφῆς ἐξεβάλλετο, καὶ τὴν ἐπίμοχθον ταύτην ζωὴν κατεδικάζετο· ἀλλ' ἐπειδὴ νόμῳ γαστρὸς ὑπήκουσε, διὰ τοῦτο εἰς θάνατον κατήντησε. Νηστεία ἀγγέλων ὑπάρχει δίαιτα· καὶ τὸ δὴ μεῖζον, ὁ Σωτὴρ ἐνήστευσεν, οὐκ αὐτὸς δεόμενος τοῦ φαρμάκου τῆς νηστείας, ἀλλ' ἵνα ὑπογραμμοὺς ἡμῖν νηστείας ἐγκατασπείρῃ πρὸς σωτηρίαν.","english":"Let us store up treasure. And if after the fast you wish to care for the body, since it happens to be weak, care for it with moderation, so that, just as a ship carrying a light cargo, the soul may be higher than the waves of wickedness; and if the temptations of the desires are stirred up, it may be able to be sober for the contest, for the steering of thoughts, so that we may keep the vessel free from shipwreck. For we have a sister of fasting as an ally for help—I mean prayer. Whether it be death, or temptation, or any other of evils, it is dissolved by prayer and fasting. And why do I say this? Fasting drives out demons and overthrows the tyranny of the devil, especially if it has prayer working with it. Fasting and prayer brought Elijah up to the heavens, rescued the Ninevites from death, fasting preserved Daniel unharmed from the lions, fasting kept the three children intact in the midst of the furnace, fasting deemed Moses worthy of the unseeable glory, fasting made Elisha a ruler of the prophets. And why do I say more? If it were not a medicine of salvation and a cause of life, God would not have commanded from the beginning to fast. For if Adam had fasted, death would not have drawn near to him, he would not have fallen from the dignity given to him by God, and been cast out of the paradise of delight, and condemned to this toilsome life; but because he obeyed the law of the belly, for this reason he came to death. Fasting is the diet of angels; and what is greater, the Savior fasted, not himself needing the medicine of fasting, but so that he might sow in us patterns of fasting for salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Λάβε τοίνυν τὴν νηστείαν ὅλου τοῦ βίου συνέμπορον, ἵνα σε διαφυλάξῃ, ἵνα σε ἐκ θανάτου ῥύσηται, ἵνα σε ἐκ πειρασμῶν διασώσῃ, καὶ εἰσάξῃ σε εἰς τὸν τῆς βασιλείας τῶν οὐρανῶν λιμένα, χάριτι τοῦ Κυρίου καὶ Θεοῦ ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα σὺν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Περὶ νηστείας Λόγος γʹ. Πρώην, ἐξ ὧν ἀκηκόατε, μεμαθήκατε ὅπως φιλότιμον τὸ τῆς νηστείας προοίμιον, ἀδελφοί. Ἀσιτοῦντες γὰρ, τοῖς τοῦ κόσμου στοιχείοις ὡς ὄψοις εἱστιάθημεν, οὐ μικρῶς, μᾶλλον δὲ σφοδρῶς θεασάμενοι Θεὸν ψυχῆς ὀφθαλμῷ ἐκτείνοντα τὸν οὐρανὸν, καλλωπίζοντα τὸ στερέωμα, χαλινοῦντα θάλασσαν, τροφοφοροῦντα ἐκ γῆς. Καὶ σκόπει μοι τὸ παράδοξον τὰ μὲν γὰρ γύναια τίκτει βρέφος, καὶ τότε προσφέρει τροφήν· ὡς ἐὰν μὴ βρέφος προέλθῃ, ἄκαρπος ἡ θήλη· γῆ δὲ, πρὶν ἢ γενέσθαι τὸν Ἀδὰμ, προήγαγε τροφὴν, καὶ πρὸ τόκου τράπεζα προὔκειτο τῷ παιδὶ, πρὸ τόκου τῷ πρωτοπλάστῳ προὔκειτο τράπεζα. Βλαστησάτω γὰρ, φησὶν ὁ Θεὸς, βοτάνην, καὶ τότε ἔπλασε τὸν ἄνθρωπον, χοῦν· οὐκ ἀργῶς, ἀλλ' ἵνα ἐκ τῆς γῆς προελθὼν, καὶ ἐπὶ τῆς γῆς περιπατῶν, καὶ ταύτην τὴν μητέρα καλῶν, καὶ εἰς ταύτην ὁρῶν, μὴ ἐπαίρηται, ἀλλὰ τὴν Ἀβραμιαίαν ἐκείνην Θεῷ προσφέρῃ φωνὴν λέγων· Ἐγὼ δέ εἰμι γῆ καὶ σποδός. Ταύτην γὰρ τὴν ὁμολογίαν Θεῷ ποτε πρεσβεύων προσήνεγκεν ὁ φιλόξενος· ταύτην καὶ ἡμᾶς προσφέρειν καλόν. Αὕτη γὰρ ἡ φωνὴ τῆς φύσεως ἀσφαλέστατος χαλινός· αὕτη ἄτακτα βαίνειν οὐ συγχωρεῖ, ἄν τις ἀνάσχοιτο ἐρασθῆναι γῆς, τυγχάνων γῆ αὐτός.","english":"Take fasting, then, as the companion of your whole life, so that it may guard you, so that it may rescue you from death, so that it may preserve you through temptations, and bring you into the harbor of the kingdom of heaven, by the grace of our Lord and God Jesus Christ, with whom be glory to the Father together with the Holy Spirit, unto the ages of ages. Amen. Homily 3 on Fasting. Yesterday, from what you heard, you learned, brothers, how generous the opening of the fast is. For while abstaining from food, we feasted on the elements of the world as on delicacies, having seen—not in small measure, but rather intensely—God with the eye of the soul stretching out the heaven, adorning the firmament, bridling the sea, bringing forth food from the earth. And observe with me the paradox: for women bear a child, and then offer food; unless the child comes forth first, the breast is fruitless. But the earth, before Adam came to be, brought forth food, and before birth a table was set before the child; before birth a table was set before the first-formed man. For \"Let the earth sprout,\" God says, \"vegetation,\" and then He formed man, from dust—not idly, but so that, having come forth from the earth and walking upon the earth and calling this his mother, and looking to it, he might not be puffed up, but might offer to God that voice of Abraham, saying: \"But I am earth and ashes.\" For this confession the hospitable man once brought and offered to God as an embassy; this it is good for us also to offer. For this voice of nature is the safest bridle; it does not permit one to walk disorderly, if one should endure to fall in love with the earth, being himself earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Εἰ γὰρ γῆς ἐρᾷ, κτῆμα κεκτήσθω τὸ ἴδιον σῶμα, καρποφόρον δεικνύτω ἑαυτὸν, τὰς ἀρετὰς ὡς εἰσφορὰς ἀποδιδότω τῷ τῆς κτίσεως γεωργῷ. Ὁ πατήρ μου, φησὶν, ὁ γεωργός. Πότε δέ τις ἐπιθυμήσει χρυσοῦ, ὁ γῆν ἐπιστάμενος ἑαυτόν; πότε δὲ ἐρασθείη ἐσθῆτος λαμπρᾶς ὁ κόνιν καλῶν ἑαυτόν; πότε εἰς πόθον ἀξίας ἐλθεῖν σπουδάσει, γῆν ὁμολογήσας ἑαυτόν, Ὅτι γὰρ ὁ ταύτην μελετήσας τὴν φωνὴν οὐκ ἐρεῖ τῷ πλησίον κακῶς, οὐ κινήσει κατὰ τοῦ πέλας γλῶτταν ἢ δεξιὰν, παντί που δῆλόν ἐστιν. Οὕτω σοφή τις καὶ θεία ἡ τοῦ φιλοξένου φωνή· Ἐγὼ γὰρ, ἔλεγε, φησὶν, εἰμὶ, οὐ πλάσμα σὸν, ὅπερ ἦν ἀληθὲς, οὐκ εἰκὼν σὴ, ὅπερ ἀψευδὲς, οὐκ ἐμφύσημα θεῖον, ὅπερ ἀκριβὲς, οὐ λογικὸς ἀνδριὰς, ὅπερ ἀσφαλές· ἀλλὰ ταῦτα πάντα δι' εὐλάβειαν σιγήσας καὶ λήθῃ παραδοὺς, γῆν ἐπὶ τοῦ\n\nκριτοῦ καὶ σποδὸν καλεῖ ἑαυτόν. Ταύτην τὴν φωνὴν λογισάμενός τις ἐπιείκειαν ἀσκείτω, ταπεινοφροσύνην ζηλούτω, τῷ πλησίον τῶν πρωτείων παραχωρείτω, ἐν ἀξίᾳ μὴ ἐπαιρέσθω, ἐν δυναστείᾳ μὴ φλεγμαινέτω, ἐν ζώνῃ μὴ ὀφρυούσθω, ἐν πλούτῳ μὴ ἐλπιζέτω, ἐν ὑγιείᾳ μὴ λακτιζέτω, ἐν εὐγλωττίᾳ μὴ ἀλαζονευέσθω. Ὁ γὰρ τήμερον ἐν τιμῇ, αὔριον ἐν γῇ· ὁ τήμερον ἐν δόξῃ, αὔριον ἐν θήκῃ· ὁ τήμερον ἐν θρόνῳ, αὔριον ἐν θρήνῳ· ὁ τήμερον ἐν τύφῳ, αὔριον ἐν τάφῳ· ὁ τήμερον ἐπὶ βήματος, αὔριον ἐπὶ μνήματος· ὁ τήμερον στρατηγὸς, αὔριον σποδός· ὁ τήμερον λαμπρὸς, αὔριον πηλός· ὁ τήμερον ἐπίβλεπτος, αὔριον βδελυκτός· ὁ τήμερον ἐμφανὴς, αὔριον ἀφανής· ὁ τήμερον σοβῶν, αὔριον σπάργανα περικείμενος ἐπιτάφια καὶ δεσμά· ὁ τήμερον εὔγλωττος, αὔριον ἄφωνος·","english":"For if he longs for the earth, let him possess his own body as his property, let him show himself fruitful, let him render his virtues as tribute to the farmer of creation. “My Father,” he says, “is the farmer.” But when will anyone desire gold, who knows himself to be earth? When will he fall in love with shining clothing, who calls himself dust? When will he strive to come to a longing for dignity, who has confessed himself to be earth? For that the one who has practiced this voice will not speak evil to his neighbor, will not move tongue or hand against his neighbor, is surely clear to everyone. So wise and divine is the voice of the hospitable man: “For I am,” he said, “not your handiwork”—which was true—“not your image”—which is unerring—“not a divine breath”—which is exact—“not a rational statue”—which is certain—but all these things he passed over in silence out of reverence and consigned to forgetfulness, and before the judge he calls himself earth and ashes. Let anyone who has considered this voice practice gentleness, let him be zealous for humility, let him yield the first place to his neighbor, let him not exalt himself in dignity, let him not swell with pride in power, let him not be haughty in his belt, let him not hope in wealth, let him not kick out in health, let him not boast in eloquence. For he who is today in honor is tomorrow in the earth; he who is today in glory is tomorrow in a coffin; he who is today on a throne is tomorrow in lamentation; he who is today in pomp is tomorrow in a tomb; he who is today on the judgment seat is tomorrow in a grave; he who is today a general is tomorrow ashes; he who is today splendid is tomorrow mud; he who is today looked upon is tomorrow loathsome; he who is today visible is tomorrow invisible; he who is today strutting is tomorrow wrapped in funeral swaddling clothes and bonds; he who is today eloquent is tomorrow speechless.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ὁ τήμερον ὑπὸ κολάκων δορυφορούμενος, αὔριον ὑπὸ σκωλήκων δαπανώμενος· ὁ τήμερον εὐειδὴς, αὔριον δυσειδής· ὁ τήμερον ἐπαχθὴς, αὔριον εἰδεχθής. Καλῶς ἔλεγεν ὁ σοφὸς, Τί ὑπερηφανεύεται γῆ καὶ σποδός; Ταῦτα εἰδυῖα Ἄννα ἡ τοῦ προφήτου μήτηρ Σαμουὴλ εὐχομένη ἔλεγε, τὸν παῖδα προσφέρουσα Θεῷ· Μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ· ἀλλ' ἐν τούτῳ καυχάσθω ὁ καυχώμενος, ἐν τῷ συνιεῖν καὶ γινώσκειν τὸν Κύριον. Μὴ καυχάσθω, φησὶν, ὁ σοφός· σποδὸς γὰρ γινόμενος, ἄσοφος ὁ σοφός. Μὴ καυχάσθω ὁ ἰσχυρός· πηλὸς γὰρ ἐν τάφῳ φανεὶς, ὃν τρόπον χόρτος, ἀποβάλλει τοῦ σώματος τὸ ἄνθος. Μὴ καυχάσθω ὁ πλούσιος· πάροικος γὰρ οὗτος τοῦ πλούτου καὶ παρεπίδημος, καθὼς ὁ ψάλλων ἔλεγε Δαυΐδ. Ὅταν δὲ εἴπῃ, ὁ σοφὸς, ὁ ἰσχυρὸς, ὁ πλούσιος, πάντων τὴν ὀφρὺν ἐχάλασε τῶν ἠλπικότων ἐπὶ τὴν τοῦ παρόντος κλύδωνος ἀδηλότητα. Κλύδων γὰρ ὡς ἀληθῶς τὰ παρόντα καὶ θάλαττα, καὶ τὸ ἑκάστου πέρας ἄδηλον, ὡς ἡ πεῖρα διδάσκαλος· κλύδων τὰ παρόντα καὶ θάλαττα· καὶ ἀλλεπάλληλα κύματα καθ' ἑκάστην τῆς ψυχῆς τὴν ζάλην ἐγείροντα. Τὸν μὲν γὰρ ἐπὶ τιμῇ, τὸν δὲ ἐπὶ ζώνῃ φυσᾷ, ἄλλον ἐπὶ δυναστείαν ἐκτραχηλίζει, ἕτερον πλούτῳ ἢ κάλλει ἄγει κατὰ κρημνοῦ· πάντας δὲ, ὡς εἰπεῖν, ἐν ἐπιθυμίαις πνεύματος εἰς τὸν τῶν παθῶν ὤθησε βυθόν. Ἀλλὰ σὺ, πιστὲ, κατὰ τὸν Ἀπόστολον, ἄνθρωπε τοῦ Θεοῦ, φεῦγε τῆς ἐπιθυμίας τὰ κύματα, ἔκκλινε τῶν τοῦ βίου κλυδώνων· ἀνώτερος δὲ τῶν παθῶν, ὡς κυμάτων γενόμενος, πλέε τοῦ βίου τὴν θάλασσαν, σωτηρίῳ ξύλῳ ἐμπιστεύσας τῆς ψυχῆς τὸ ἐφόλκιον.","english":"The one who today is escorted by flatterers, tomorrow is devoured by worms; the one today fair of form, tomorrow foul of form; the one today hateful, tomorrow hideous. Well did the wise man say, “Why is earth and ashes proud?” Knowing these things, Anna the mother of the prophet Samuel, when she prayed and offered her child to God, said, “Let not the mighty man boast in his strength, and let not the rich man boast in his riches; but let him who boasts boast in this, in understanding and knowing the Lord.” Let not the wise man boast, he says; for when he becomes ashes, the wise man is wise no more. Let not the mighty man boast; for when he appears as clay in the grave, like grass he casts off the flower of his body. Let not the rich man boast; for he is a stranger and sojourner from his riches, as David said in the psalm. And when he says “the wise man,” “the mighty man,” “the rich man,” he has relaxed the brow of all who have hoped in the uncertainty of the present surge. For truly the things of the present are a surge and a sea, and the end of each is unclear, as experience teaches: the present things are a surge and a sea, with wave upon wave rousing the soul’s tossing each day. For one man it puffs up toward honor, another toward luxury, another it hurls headlong toward power, another it drags down a precipice by wealth or beauty; and, so to speak, it has thrust all men, through the desires of the spirit, into the deep of the passions. But you, O faithful one, according to the Apostle, O man of God, flee the waves of desire, turn aside from the surges of this life; and having become higher than the passions, as one above the waves, sail the sea of this life, entrusting the boat of your soul to the saving wood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ἱστός σοι γινέσθω σταυρὸς, ἄγκυρα πίστις, σχοῖνος ἐλπὶς, κώπη εὐχὴ, οἴακες ὀρθοὶ λογισμοὶ, ὀθόνη Χριστὸς, οὐριοδρόμον Πνεῦμα τὸ ἅγιον, κυβερνήτης ὁ τῶν ὅλων Πατήρ.\n\nἊν οὕτω πλέῃς, οὐκ ἄδηλόν σοι τὸ τοῦ βίου συμπέρασμα. Οὕτω γὰρ πλεύσας Νῶε ἀβλαβῶς τὸ οἰκουμενικὸν ἐκεῖνο διέπλευσε πέλαγος· οὕτω πλεύσας Ἀβραὰμ τῶν πρωτείων παρεχώρει τῷ Λὼτ, καὶ γῆν ὠνόμαζεν ἑαυτὸν, καὶ τούτου χάριν ἅμα Ἰσαὰκ ἔτυχεν ὧν ἐπόθησεν· οὕτω πλεύσας Ἰακὼβ ἄπλαστος μεμένηκε καὶ ἀχείμαστος, ἄρτον μόνον καὶ ἱμάτιον παρὰ Θεοῦ, οὐ πλοῦτον αἰτῶν· οἱ γὰρ σπεύδοντες πλουτεῖν ἐμπίπτουσιν εἰς πειρασμόν. Οὕτω πλεύσας Ἰωσὴφ, τῆς ἐπιβουλῆς καὶ τῆς ἡδονῆς τὴν ζάλην διέφυγεν· οὕτω πλεύσας Μωϋσῆς, Ἰησοῦς τε καὶ ὁ λοιπὸς τῶν προφητῶν χορὸς καὶ δικαίων, ὡς εἰς ὅρμον ἀκύμαντον, ἐν τῇ τοῦ Δημιουργοῦ δεξιᾷ, καθάπερ σκάφος παρέθεντο ἑαυτούς· Δικαίων, γὰρ, φησὶ, ψυχαὶ ἐν χειρὶ Θεοῦ, μετὰ τοῦ πλεῖν καλῶς τὸν ὅρμον ἐχόντων τὴν θείαν δεξιὰν, τῶν ὁμιλούντων Θεῷ, καὶ γῆν καὶ σποδὸν καλούντων ἑαυτούς. Ἀλλὰ γὰρ, ὢ τῆς παραπληξίας, ὢ τῆς τῶν φρενῶν ἐκστάσεως· Θεῷ γὰρ ὁμιλεῖ Ἀβραὰμ, πατὴρ κεχειροτόνητο ἐθνῶν, τῆς ἐπαγγελίας κληρονόμος ὁ πάροικος, ὡς πρόβατον προσέφερε τὸν πρωτότοκον, καὶ γῆν καὶ σποδὸν ἐκάλει ἑαυτόν· οἱ δὲ νῦν βραχυτάτης γῆς οὐ δεσπόται, ἀλλ' οἰκονόμοι γενόμενοι, προσκαίρου ἢ ἐφημέρου ἀξίας","english":"Let your mast be the cross, your anchor faith, your cable hope, your oar prayer, your straight rudders reasonings, your sail Christ, the Holy Spirit as a fair wind, and the Father of all as pilot.\n\nIf you sail in this way, the end of your life will not be uncertain for you. For it was by sailing in this way that Noah crossed that world-wide sea unharmed; by sailing in this way that Abraham yielded the first place to Lot, and called himself earth, and for this reason at the same time obtained with Isaac the things he desired; by sailing in this way that Jacob remained unformed and unstormswept, asking from God only bread and clothing, not wealth—for those who hasten to be rich fall into temptation. By sailing in this way Joseph escaped the storm of plotting and pleasure; by sailing in this way Moses, Joshua, and the rest of the chorus of prophets and righteous men set themselves down like a vessel in an unruffled harbor, in the right hand of the Creator. For “the souls of the righteous,” he says, “are in the hand of God,” since by sailing well they have as their harbor the divine right hand—those who converse with God and call themselves earth and ashes. But alas for the madness, alas for the derangement of their minds! Abraham converses with God, he was appointed father of nations, the sojourner is heir of the promise, he offered his firstborn like a sheep, and he called himself earth and ashes; but those of today, having become not masters of the briefest land but stewards of a temporary or ephemeral worthiness—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"ἠξιωμένοι κυρίως γὰρ ἀξίωμα θεοσέβεια, ζώνην πρόσκαιρον περικείμενοι, ἐπίκαιρον δυναστείαν κτησάμενοι, βασιλεῖ ἂν ἄρα ἢ ὑπάρχῳ ὁμιλήσαντες, οὐ Θεῷ, ἐκκλησίᾳ προσενέγκαντες τῆς πλεονεξίας δῶρα, ἢ ὀλίγον πτωχοῖς καταβάλλοντες κερμάτιον, εὐθὺς ἀνασπῶσι τὰς ὀφρῦς, καὶ ὡς ἐξ οὐρανοῦ προκύψαντες, ἡμῖν διαλέγονται, οἱ κυρίως γῆ τυγχάνοντες καὶ σποδός· μᾶλλον δὲ οἱ γῆ ὑπάρχοντες ἄκαρπος. Ἀκανθῶν γὰρ χωρίον, ἀδελφοὶ, ἡ τοῦ πλεονέκτου ψυχὴ, ἄκαρπος ἀγρὸς τὸ τοῦ φιλαργύρου ψυχάριον, ἀπροσόδευτος κτῆσις ἡ τῶν ἀλλοτρίων ἀπόλαυσις, ἔρημον γεώργιον τὸ τοῦ πόρνου σωμάτιον, πολύκρημνος χῶρος τῶν ὑπερηφάνων λογισμὸς, ἀκερδὴς ἐμπορία τῶν κατηγόρων τὰ ῥήματα, κενὴ πραγματεία, διαβόλου κοινωνὸς ὁ τοῦ πλησίον ἐπίβουλος. Ταῦτα ἐπ' ἐκκλησίας μεμαθηκότες, μισήσωμεν ἅρπαγας, ἀσκήσωμεν ἀρετὰς, φύγωμεν κακίαν, ἀγάπην ζηλώσωμεν, ἐκκλίνωμεν ἡδονὴν, ἁγνείαν ἀγκαλισώμεθα, ἀποστραφῶμεν δόλον, ἁπλότητα κοινωνήσωμεν· Τὸν γὰρ καταλαλοῦντα, φησὶ, λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον. Καρποφόρον γῆν ἑαυτοὺς ἀποδείξωμεν, τὸν τῆς δικαιοσύνης ἐκφύοντες βλαστὸν, τὸν τῆς φιλανθρωπίας καὶ σωφροσύνης ἅμα τε καὶ ἐπιεικείας προσφέροντες καρπὸν, τὸν τῆς ἐξομολογήσεως πέπειρον βότρυν προσφέροντες Θεῷ. Ὅταν γὰρ, φησὶ, ταῦτα πάντα ποιήσητε, εἴπατε ὅτι Δοῦλοι ἀχρειοί ἐσμεν. Αὕτη ἡ φωνὴ τοῦ Δεσπότου Χριστοῦ ἐστιν αὐτῷ ἡ δόξα καὶ τὸ κράτος ἅμα τῷ Πατρὶ σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Ἀμήν. Περὶ νηστείας. Λόγος δʹ.","english":"For those who have been deemed worthy of the dignity of piety in the true sense, who wear a temporary belt, who have acquired a timely dominion—if they have conversed with a king or a prefect, but not with God, if they have brought to the church gifts of covetousness, or have paid down a small coin to the poor, they immediately raise their eyebrows, and as if peering down from heaven they converse with us—they who are truly earth and ashes; or rather, who are barren earth. For the soul of the covetous man, brothers, is a field of thorns; the wretched soul of the money-lover is a barren field; the enjoyment of others' goods is an untrodden property; the wretched body of the fornicator is a deserted farm; the reasoning of the proud is a place full of cliffs; the words of accusers are an unprofitable trade, a vain business; the plotter against his neighbor is a partner of the devil. Having learned these things in the church, let us hate robbers, practice virtues, flee vice, be zealous for love, shun pleasure, embrace chastity, turn away from deceit, share in simplicity. For \"him who slanders his neighbor secretly, this one I drove out,\" he says. Let us show ourselves to be fruitful earth, bringing forth the shoot of righteousness, offering the fruit of philanthropy and chastity together with gentleness, offering to God the ripe cluster of confession. For \"when you have done all these things,\" he says, \"say, 'We are unprofitable servants.'\" This voice is the Master Christ's; to him be the glory and the might, together with the Father and the Holy Spirit, unto the ages. Amen. On Fasting. Homily 4.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Αἱ τῶν ὑδάτων πηγαὶ ἀντλούμεναι καθαρώτερον τὸ ὕδωρ βλυστάνουσι, καὶ πάντων τὴν χρείαν καὶ τὴν δίψαν πληροῦσαι ἄπαυστον ἐκ λαγόνων τὸ νᾶμα πη γάζουσιν. Ἔξεστιν οὖν πᾶσι κατὰ τὴν οἰκείαν χρείαν τὸ νᾶμα τῆς δίψης ἐκεῖθεν ἀρύσασθαι, πλουσίῳ τε καὶ πένητι, σοφῷ τε καὶ ἰδιώτῃ· καὶ πᾶσιν αἱ πηγαὶ τὸν πότον πλουσίως παρέχουσαι, ἀνεξάντλητον ἔχουσι τὸν θησαυρόν. Καθάπερ οὖν μία πηγὴ τὰ τῶν πολλῶν στόματα ποτίζει· οὕτω καὶ μία Γραφὴ τῶν πολλῶν νοήματα φωτίζει. Δεῦτε τοίνυν καὶ ὑμεῖς, ἀγαπητοὶ, ἐπὶ τὴν τοῦ προλαβόντος πηγὴν ὁρμήσωμεν, καὶ τῆς διδασκαλίας τῶν νηστειῶν κοινωνήσωμεν. Καὶ γὰρ καὶ τοῦτο ὡς πλουσίῳ ἐπήρκεσε, καὶ ἡμῖν ὡς πένησιν οὐκ ἐξέλειπε. Νηστεύσας Ἠλίας ὁ ἁρματηλάτης, μηλωτῇ καὶ ῥάβδῳ τὸν ποταμὸν ἐδίχασεν. Ὁ αὐτὸς νηστεύσας οὐρανοὺς ἔκλεισε· ῥήματι γὰρ τὰς ὀμβροτόκους νεφέλας ἐκλειδούχησεν. Ὁ αὐτὸς νηστεύσας πυρίνους ἵππους ἡνίαις χαλινώσας, φλογίνῳ ἅρματι εἰς οὐρανοὺς ἡνιόχησε. Νηστεύσας Μωϋσῆς ὁ τοῦ Θεοῦ θεράπων φοβερὸν πέλαγος ἔῤῥηξε, καὶ τὴν ἰχθυοφόρον εἰς ἄρουραν μετέστρεψε, καὶ τοὺς Ἑβραίους ἄρας ἔσωσε, καὶ τοὺς Αἰγυπτίους κατεπόντισε. Νηστεία Μωϋσέως δεξιὰν ῥάβδῳ ἁγίᾳ χαριτώσασα, καὶ δι' αὐτῆς τὴν πέτραν πατάξασα, ὕδωρ πότιμον καρποφορῆσαι παρεσκεύασε. Νηστεία τὸν Δανιὴλ σοφίσασα, τῶν ἀψηλαφήτων ἐνυπνίων μυσταγωγὸν ἀπεδείκνυεν. Ὁ αὐτὸς νηστεύσας τοὺς ἐν λάκκῳ θῆρας ἐφίμωσε, καὶ τῶν λεόντων ποιμὴν γενόμενος, εἰς οὐρανοὺς ἀναβλέπειν τούτους ἐπαιδαγώγησε.","english":"The springs of water, when drawn from, gush forth water more pure, and filling everyone's need and thirst, they pour forth from their depths the stream unceasing. It is possible, then, for all according to their own need to draw from there the stream for their thirst, both rich and poor, wise and unlettered; and the springs, richly providing drink to all, possess an inexhaustible treasure. Just as, therefore, one spring waters the mouths of many, so also one Scripture enlightens the minds of many. Come then, you also, beloved, let us rush to the spring of the one who has gone before, and let us share in the teaching of the fasts. For this has sufficed for the rich, and has not failed us who are poor. Elijah the charioteer, having fasted, divided the river with his mantle and staff. The same man, having fasted, shut up the heavens; for by a word he locked the rain-bearing clouds. The same man, having fasted, curbed fiery horses with reins, and drove a flaming chariot into the heavens. Moses, the servant of God, having fasted, broke the fearful sea, and turned the fish-bearing deep into ploughed land, and saved the Hebrews by lifting them up, and drowned the Egyptians. The fast of Moses, gracing his right hand with the holy staff, and by it striking the rock, made it bring forth drinkable water. The fast made Daniel wise, and showed him a guide into the mysteries of dreams that cannot be grasped. The same man, having fasted, silenced the beasts in the pit, and becoming a shepherd of the lions, taught them to look up to heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Νηστεία τῶν τριῶν παίδων τὰ σώματα ἀδιάφθορα τηρήσασα, τὴν παμφάγον φλόγα τῆς Βαβυλωνίας καμίνου εἰς δρόσον μετέβαλε· νηστείᾳ Ἰωνᾶς ὁ προφήτης τὸ κῆτος χαλινώσας, καθάπερ ὑποζυγίῳ χρησάμενος, εἰς τὴν Νινευὶ ἐπορεύετο. Οὐ γὰρ ὅπου ἤθελε τὸ ζῶον, ἀπήρχετο, ἀλλ' ὅπου ὁ ἔνδον ἡνιοχῶν ἐβούλετο, ἐκεῖ τὸ κῆτος ἐπορεύετο. Νηστεύσαντες Νινευῖται τὴν πόλιν διέσωσαν, καὶ τὸ φυτὸν τοῦ προφήτου ἐμάραναν. Νηστεία Θεοῦ χάρισμα, νηστεία ἀγγέλων τροφή· νηστεία τὸν Μωϋσῆν ἐμυσταγώγησε, νηστεία τὸν Ἀβραὰμ ἐπιστώσατο, νηστεία τὸν Ἰσαὰκ ἐδικαίωσε, νηστεία σὺν τῷ Ἰακὼβ ἐξενίτευσε, νηστεία τὸν Ἰωσὴφ ἐσέμνυνε, νηστεία τὸν Μελχισεδὲχ ὕψωσε, νηστεία τὸν Λὼτ ἐκ Σοδόμων ἥρπασε, νηστεία σὺν τῷ Ἰὼβ ἤθλησε, νηστεία προφήτας ἐσόφισε, νηστεία βασιλεῖς\n\nἐδυνάμωσε, νηστεία ἱερεῖς ἐτελείωσε, νηστεία Μωϋσῆν ἐλαμπαδούχησε, νηστεία σὺν τῷ Ἀαρὼν ἱεράτευσε, νηστεία Ἰησοῦ Ναυὴ συνεστρατήγησε, νηστεία τὸν Γεδεὼν ὥπλισε, νηστεία τὸν Σαμψὼν ἠνδρείωσε, νηστεία τὸν Σαμουὴλ ἐκύησε, νηστεία σὺν τῷ Σαοὺλ ἐπολέμησε, νηστεία τὸν Ἡσαΐαν εὐλόγησε, νηστεία τὸν Ἱερεμίαν ἐστόμωσε, νηστεία τὸν Ζαχαρίαν ἡγίασε, νηστεία τὸν Ἰωάννην ἐσόφισε, νηστεία Πέτρῳ ἐπήρκεσε, νηστεία Παύλῳ ἐβράβευσε, νηστεία τὴν οἰκουμένην ἐσφράγισε, νηστεία δύναμιν πυρὸς κατεπάτησε, νηστεία ἔθνος λεόντων ἐμάρανε, νηστεία γαυρίαμα δρακόντων κατέσβεσε, νηστεία ποταμοὺς ἐξήρανε· νηστεία τοῦ παραδείσου ἀποκατάστασις, νηστεία ἐπὶ τοῖς εἰρημένοις κεφάλαιον, τὸ σῶμα τοῦ Χριστοῦ ὀχυρώσασα, τὰς προσβολὰς τοῦ διαβόλου σφοδρῶς ὑπεδέξατο.","english":"Fasting kept the bodies of the three youths incorrupt, and turned the all-devouring flame of the Babylonian furnace into dew. By fasting the prophet Jonah bridled the sea-monster and, using it as a beast of burden, journeyed to Nineveh. For the creature did not go wherever it wished, but wherever the charioteer within willed, there the sea-monster went. The Ninevites fasted and saved their city, and they withered the prophet's plant. Fasting is a gift of God, fasting is the food of angels. Fasting initiated Moses into the mysteries; fasting made Abraham faithful; fasting justified Isaac; fasting sojourned abroad with Jacob; fasting honored Joseph; fasting exalted Melchizedek; fasting snatched Lot from Sodom; fasting contended with Job; fasting made the prophets wise; fasting strengthened kings; fasting perfected priests; fasting made Moses a torchbearer; fasting served as priest with Aaron; fasting campaigned with Joshua son of Nun; fasting armed Gideon; fasting made Samson manly; fasting conceived Samuel; fasting warred with Saul; fasting blessed Isaiah; fasting gave Jeremiah his mouth; fasting sanctified Zechariah; fasting made John wise; fasting sufficed for Peter; fasting awarded the prize to Paul; fasting sealed the inhabited world; fasting trampled the power of fire; fasting withered a nation of lions; fasting quenched the pride of dragons; fasting dried up rivers. Fasting is the restoration of paradise; fasting is the sum of what has been said, for having fortified the body of Christ, it stoutly received the assaults of the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Νηστεία παρθένων συνόμιλος, νηστεία οἴκων αὔξησις, νηστεία μετανοούντων συνήγορος, νηστεία προσευχῆς ὁμόζυγος, νηστεία πλούτου ἀρχὴ, νηστεία πενήτων παράκλησις, νηστεία καταπονουμένων βοηθὸς, νηστεία ὕπνον ἐλαύνουσα, καὶ ὕμνον ἐπάγουσα, νηστεία ὕδωρ ἡμᾶς ποτίζουσα, καὶ ἀθανασίας πηγὴν ἡμῖν καταρτίζουσα. Ὢ νηστεία, ἡ ἄρτῳ τὰς ψυχὰς ἡμῶν πρὸς εὐσέβειαν εὐτρεπίζουσα, καὶ ἅλατι τὴν δυσωδίαν τῶν ἁμαρτημάτων ἡμῶν ἀποσμήχουσα· ὢ νηστεία τεσσαράκοντα ἡμέρας τὸν ἀέρα βαθμώσασα, καὶ ἡμᾶς εἰς οὐρανοὺς δι' ἐκείνων ἄγουσα· ὢ νηστεία διὰ στόματος νηστευόντων ἔλεον καὶ κρίσιν τῷ Θεῷ κελαδοῦσα, ὡς νῦν ἠκούσαμεν τῶν εἰρημένων. Δαυῒδ γὰρ, ὁ τῶν ἁγίων προφητῶν ὁ χορὸς, δικαιοκρισίαν ἐλέῳ μεμιγμένην, τὴν μέλλουσαν κρίσιν ἀρτίως ἡμῖν ὑπογράφων, ἔλεγε πρὸς τὸν Θεόν· Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε. Νηστεία τῶν Χερουβὶμ ὁμοδίαιτος, νηστεία τῶν Σεραφὶμ σύσκηνος, νηστεία τὸν Ἐνὼχ εἰς παράδεισον ᾤκισεν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.","english":"Fasting is the companion of virgins, fasting is the increase of households, fasting is the advocate of the repentant, fasting is the yoke-fellow of prayer, fasting is the beginning of wealth, fasting is the consolation of the poor, fasting is the helper of the oppressed, fasting drives away sleep and brings in hymnody, fasting gives us water to drink and establishes for us a fountain of immortality. O fasting, which with bread prepares our souls for piety, and with salt wipes away the foul odor of our sins; O fasting, which has made the air a stairway for forty days, and through them leads us into the heavens; O fasting, which through the mouth of those who fast cries out mercy and judgment to God, as we have now heard from what has been said. For David, that chorus of the holy prophets, sketching out for us just now the coming judgment, a righteous judgment mingled with mercy, said to God: I will sing to you of mercy and judgment, O Lord. Fasting is the table-companion of the Cherubim, fasting is the tent-fellow of the Seraphim, fasting settled Enoch in paradise, in Christ Jesus our Lord, to whom be the glory and the power forever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Περὶ νηστείας. Λόγος εʹ.\n\nΣήμερον, ἀγαπητοὶ, τὸν ἰατρὸν προσκυνήσωμεν. Ἰδοὺ γὰρ ἐφίσταται ἡ νηστεία, ἡ ψυχῶν καὶ σωμάτων σωτηρίαν χαριζομένη, ὡς ἀνάστασιν παρεχομένη παράδοξον, ὡς πρὸς πνευματικοὺς ἡμᾶς ἀγῶνας ἔλαιον ἀλείφεσθαι. Εὐχὴ καὶ νηστεία τὸ τῶν ἀγγέλων ἔργον, νηστεία παραδείσου πύλη, νηστεία ἁμαρτωλῶν καθάρσιον, νηστεία παῤῥησία πρὸς Θεὸν, νηστεία καθαρότης καρδίας, νηστεία πάντων τῶν παρὰ Θεοῦ δεδομένων ἡμῖν ἀγαθῶν τὸ κεφάλαιον, νηστεία ἁγιασμὸς ψυχῆς, νηστεία ὑγεία σώματος, νηστεία οἴκου ἀσφάλεια, νέων παιδαγωγὸς, νηπίων φύλαξ, γερόντων σωφρονισμὸς, γυναικῶν εὐκοσμία καὶ κατάστασις. Ἀλλ' ὅτε τῇ προσευχῇ καὶ τῇ νηστείᾳ καὶ ἐλεημοσύνῃ συμπάρεστι, τότε πλούσιος κατὰ Θεὸν ὁ τῆς εὐσεβείας ἐργάτης εὑρίσκεται. Θεῷ γὰρ δανείζει ὁ παρέχων τῷ πένητι. Εἶδες Θεὸν ἐγγυητὴν ὑπὲρ ἀνθρώπων γενόμενον; Διὰ τοῦτο καὶ ὁ προφήτης τοῖς Ἰουδαίοις, ὡς μὴ τελοῦσι τὴν νηστείαν ἐξ ὅλης δυνάμεως, ὀνειδίζων ἔλεγεν· Οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει Κύριος, τὸ ταπεινοῦν τὸν ἄνθρωπον τὴν ψυχὴν αὐτοῦ. Τί γὰρ ὄφελος, νηστεύειν στόματι, καὶ φονεύειν τοῖς ἔργοις; τί τὸ ὄφελος, βρωμάτων ἀπέχεσθαι, καὶ τῇ πορνείᾳ μιαίνεσθαι; Κρέας οὐκ ἐσθίεις, ἀλλὰ κατατρώγεις σάρκας τοῦ ἀδελφοῦ σου. Ποῖον κέρδος, οἴνῳ μὴ εὐφραίνεσθαι, καὶ μεθύσκεσθαι χρήμασι; τί τὸ ὄφελος, ἄρτον μὴ ἐσθίειν, καὶ μεθύειν θυμῷ· ποῖον κέρδος, νηστείᾳ μαραίνεσθαι, καὶ λοιδορεῖν τὸν πλησίον; τίς ἡ ὠφέλεια, ἐγκρατεύεσθαι βρωμάτων, καὶ ἁρπάζειν τὰ ἀλλότρια; τίς ἡ ἀνάγκη, τὸ σῶμα ξηραίνειν, καὶ πεινῶντας μὴ τρέφειν;","english":"Concerning Fasting. Homily 5.\n\nToday, beloved, let us worship the physician. For behold, fasting is at hand, bestowing salvation on souls and bodies, providing a wondrous resurrection, anointing us with oil for spiritual contests. Prayer and fasting are the work of angels; fasting is the gate of paradise; fasting is the cleansing of sinners; fasting is boldness toward God; fasting is purity of heart; fasting is the sum of all the good things given to us by God; fasting is the sanctification of the soul; fasting is the health of the body; fasting is the security of the household, the disciplinarian of the young, the guardian of infants, the sobering of the aged, the adornment and stability of women. But when it is present together with prayer and fasting and almsgiving, then the worker of piety is found rich according to God. For the one who gives to the poor lends to God. Have you seen God become a guarantor on behalf of men? For this reason the prophet also, reproaching the Jews because they did not fulfill fasting with all their strength, said: Is this the fast that I have chosen, says the Lord, to humble a man's soul? For what is the benefit of fasting with the mouth while murdering with deeds? What is the benefit of abstaining from foods while being defiled by fornication? You do not eat meat, but you devour your brother's flesh. What gain is it not to be gladdened with wine, yet to be drunk with money? What is the benefit of not eating bread, yet being drunk with anger? What gain is it to waste away with fasting, yet to revile your neighbor? What is the advantage of restraining yourself from foods, yet plundering what belongs to others? What is the necessity of drying up the body, yet not feeding the hungry?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"τίς ἡ ὠφέλεια, τὰ μέλη συντρίβειν, καὶ χήρας μὴ ἐλεεῖν καὶ ὀρφανούς; τίς ὄνησις, ἐν φροντίσι καὶ μερίμναις διάγειν, καὶ ὀρφανοὺς χειμαζομένους\n\nμὴ ῥύεσθαι;\n\nΟὐδὲν ὄφελος τοῖς ἀνθρώποις, ὄνομα μόνον Χριστιανῶν ἐπιφέρεσθαι, ἔργα δὲ ἀγαθὰ μὴ κεκτημένοις· οὐ γὰρ ἀξιώματα παρὰ τῷ Θεῷ τιμῶνται, ἀλλ' ἔργα ζητοῦνται. Ἐπεὶ καὶ Ἰούδας ἐν τοῖς ἀποστόλοις ὑπῆρχε, καὶ τῆς ἴσης τιμῆς ἀπήλαυσε μετὰ τῶν ἄλλων· ἀλλὰ φιλαργυρίαν ἀγαπήσας ἀγχόνην ἐδέξατο· ὡς καὶ ἄρτι πολλοὶ φοροῦσι προβάτων ἐνδύματα, ἀλλ' ἔσωθεν λύκοι εἰσὶν ἅρπαγες. Ἐὰν βούλῃ νηστεύειν, μίσησον φιλαργύριον· τὸ μέγα κακόν ἐστιν ἡ φιλαργυρία. Νηστεύεις; Φύγε μοιχείαν, φύγε πορνείαν, φύγε καταλαλιὰν, ψεῦδος, λοιδορίαν, ἔχθραν, βλασφημίαν καὶ πᾶσαν περιεργίαν. Νηστεύεις; Φύγε πλεονεξίαν, ἁρπαγὴν, ἔριν καὶ τὸν ψυχόλεθρον φθόνον. Νηστεύεις; Φύγε ὀργὴν, πορνείαν, ζῆλον, ἐπιορκίαν καὶ πᾶσαν ἀδικίαν. Νηστεύεις; Φύγε γαστριμαργίαν τὴν γεννήτειραν πάσης κακίας, τὴν χωρίζουσαν ἡμᾶς καὶ ἀπ' αὐτοῦ τοῦ Θεοῦ· γαστριμαργίαν τὴν κατάγουσαν ἡμᾶς ἕως τῶν ἀβύσσων τῆς ἀπωλείας. Ἐὰν νηστεύῃς διὰ τὸν Θεὸν, φύγε πᾶν πρᾶγμα ὃ μισεῖ ὁ Θεὸς, καὶ δέχεταί σου τὴν μετάνοιαν. Μετανοίας γὰρ ὁ παρὼν καιρὸς, οὐχὶ δὲ ἀνέσεως· μετάνοια τὴν πεπτωκυῖαν ψυχὴν ἀνιστᾷ, τὴν ἀλλοτριωθεῖσαν φίλην τῷ Θεῷ καθίστησι· μετάνοια τὴν κατεῤῥαγμένην ψυχὴν διεγείρει, τὴν χωλεύουσαν ἀνορθοῖ, τὴν συντετριμμένην ἰᾶται, τὴν τετραυματισμένην ὑγιάζει. Δράμωμεν τοίνυν πρὸς τὴν μετάνοιαν, ἀδελφοὶ, δράμωμεν. Καιρὸς γὰρ τοῦ μετανοῆσαι, οὐχὶ δὲ τοῦ σπαταλᾷν καὶ ἀναπεσεῖν·","english":"What is the benefit of crushing one's limbs and not showing mercy to widows and orphans? What advantage is there in living amid cares and anxieties, and not rescuing orphans battered by the storm? There is no profit for people to bear merely the name of Christians while not possessing good works; for titles are not honored before God, but works are sought. Since even Judas was among the apostles and enjoyed equal honor with the others, yet because he loved money he received a noose; just as even now many wear sheep's clothing, but inwardly they are ravenous wolves. If you wish to fast, hate the love of money; the love of money is a great evil. Do you fast? Flee adultery, flee fornication, flee slander, lying, abuse, enmity, blasphemy, and all meddlesomeness. Do you fast? Flee greed, robbery, strife, and soul-destroying envy. Do you fast? Flee anger, fornication, jealousy, perjury, and all injustice. Do you fast? Flee gluttony, the mother of every evil, which separates us even from God himself; gluttony, which drags us down to the abysses of destruction. If you fast for God's sake, flee every thing that God hates, and he will accept your repentance. For the present time is for repentance, not for indulgence; repentance raises up the fallen soul, restores the estranged soul to friendship with God; repentance awakens the shattered soul, sets upright the lame, heals the broken, cures the wounded. Let us therefore run to repentance, brothers, let us run. For it is time to repent, not to live in luxury and recline at ease.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"καιρὸς θρηνεῖν καὶ δακρύειν, οὐχὶ δὲ τὸ κινίζειν καὶ μετεωρίζεσθαι· καιρὸς ἐξομολογήσεως καὶ πένθους καὶ στεναγμῶν, οὐχὶ δὲ ἀμελείας καὶ ῥᾳθυμίας. Μετάνοια γάρ ἐστι βασιλείας οὐρανῶν πρόξενος, καὶ εἴσοδος παραδείσου, καὶ τρυφῆς αἰωνίου ἀπόλαυσις· μετάνοια τῶν ἁμαρτημάτων λυτήριον, τῶν σπιλωμάτων καθαρτήριον· μετάνοια, σωτηρίας μήτηρ, διαβόλου σκελισμὸς, παθῶν ἀφανισμός· ἡ μετάνοια τὰ δεσμὰ τῶν ἁμαρτημάτων διαλύει, τὰς ἀπηλπισμένας ψυχὰς διασώζει, τοὺς ἐσκοτισμένους φωταγωγεῖ, τοὺς μεμακρυμμένους πρὸς Θεὸν ἐπιστρέφει, τοὺς πεπλανημένους ἀνακαλεῖται· μετάνοια πάντων τῶν ἀπεγνωσμένων ψυχαγωγία καὶ παραμύθιον· μετάνοια πάσης ψυχικῆς καὶ σωματικῆς ἀσθενείας ἰατρεῖον καὶ σωτήριον φάρμακον. Ἀλλ' ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. Νηστεύεις; Πένητα μὴ παρίδῃς. Νηστεύεις; Βλέπε τῆς χήρας τὰ δάκρυα. Νηστεύεις; Γυμνὸν περίβαλλε. Νηστεύεις; Βλέπε ὀρφανοὺς στενάζοντας. Νηστεύεις; Ἐὰν ἔχῃς, ἐλέησον· εἰ δὲ οὐκ ἔχεις, κἂν μὴ ἁρπάζῃς τὰ ἀλλότρια. Νηστεύεις; Παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ, καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον, καὶ ἀρκεῖ σοι εἰς σωτηρίαν. Νηστεύεις; Μὴ ἀφανίσῃς τὸ πρόσωπόν σου, ὥσπερ οἱ ὑποκριταὶ, μὴ σκυθρωπάσῃς, ἀλλ' ἄλειψόν σου τὴν κεφαλὴν, καὶ τὸ πρόσωπόν σου νίψαι, ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων, ἀλλὰ τῷ ἐτάζοντι καρδίας καὶ νεφρούς. Ἐὰν νηστεύῃς, οὕτω νήστευε ὡς ὁ Χριστὸς ἐκέλευσεν, ἵνα μὴ καὶ τὸν κόπον ὑπομείνῃς, καὶ τὸν μισθὸν ἀπολέσῃς. Ἐὰν γὰρ νηστεύῃς, βλέπε μὴ δανείσῃς τὸ ἀργύριόν σου ἐπὶ τόκῳ. Νηστεύεις; Διάῤῥηξον βιαίων συναλλαγμάτων χειρόγραφον·","english":"It is a time for lamentation and tears, not for prancing and being lifted up; a time for confession and mourning and groaning, not for negligence and ease. For repentance is the procurer of the kingdom of heaven, and the entrance to paradise, and the enjoyment of eternal luxury; repentance is the releaser of sins, the purifier of stains; repentance, the mother of salvation, the stumbling of the devil, the obliteration of passions; repentance loosens the bonds of sins, saves souls that have been despaired of, leads the darkened to the light, turns back those who have been far from God, recalls those who have gone astray; repentance is the consolation and comfort of all who are in despair; repentance is the healing place and saving medicine of every sickness of soul and body. But let us return to the matter at hand. Do you fast? Do not overlook the poor. Do you fast? Look at the widow's tears. Do you fast? Clothe the naked. Do you fast? Look at orphans groaning. Do you fast? If you have, show mercy; but if you do not have, at least do not snatch what belongs to others. Do you fast? Restrain your tongue from evil, and your lips from speaking guile, and it is enough for you for salvation. Do you fast? Do not disfigure your face like the hypocrites, do not look sullen, but anoint your head, and wash your face, so that you may not appear to men to be fasting, but to the one who examines hearts and reins. If you fast, fast as Christ commanded, so that you may not both endure the labor and lose the reward. For if you fast, see that you do not lend your silver at interest. Do you fast? Tear up the handwritten document of violent transactions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"συγχώρησον, ἵνα συγχωρῇ σοι· τῷ ἀδελφῷ σου τὴν λύπην ἄφες, ἵνα ἀφεθῇς· ἐλέησον, ἵνα ἐλεηθῇς· ἄφες τῷ πλησίον τὸ σφάλμα. Νηστεύεις; Ἐλέησον ὃν ἠδίκησας, μὴ φθονήσῃς ποτὲ ἀδελφῷ, μήτε πάλιν μισήσῃς τινά. Νηστεύεις; Μὴ κενοδοξήσῃς. Νηστεύεις; Φύγε πορνείαν, τὴν μιαίνουσαν ἡμῶν τὴν ψυχὴν καὶ τὸ σῶμα· πορνείαν, τὴν χωρίζουσαν ἡμᾶς ἀπὸ τοῦ Θεοῦ καὶ ἀπὸ τῶν ἁγίων· πορνείαν, τὴν πρόξενον τοῦ αἰωνίου καὶ ἀσβέστου πυρός. Νηστεύεις; Μὴ συκοφαντήσῃς πένητα, ἵνα μὴ παροργίσῃς τὸν ποιήσαντα αὐτόν. Νηστεύεις; Θρέψον πεινῶντας, πότισον διψῶντας, γυμνοὺς ἔνδυσον, ξένους παραμύθησαι, ἀσθενοῦντας ἐπίσκεψαι, τῶν ἐν φυλακῇ μὴ\n\nἐπιλάθῃς, καταπονουμένους ἐλέησον, θλιβομένων καὶ ὀδυρομένων ἐπιμελήθητι, γενοῦ εὔσπλαγχνος, πρᾶος, ἀγαθὸς, ἥμερος, εἰρηνοποιός· γενοῦ μακρόθυμος, ἐλεήμων, ἀμνησίκακος, ἄμαχος, εὐλαβὴς, ἵνα ὁ Θεὸς τὴν νηστείαν σου ἀποδέξηται, καὶ τῆς μετανοίας τὸ κέρδος μετὰ πολλῆς τῆς προσθήκης παράσχῃ σοι. Οὐδὲν γὰρ ἀδελφὸς δύναται βοηθῆσαι ἡμῖν ἐν ἐκείνῃ τῇ φοβερᾷ ἡμέρᾳ τῆς κρίσεως, ὡς ἡ μετάνοια καὶ ἡ ἐλεημοσύνη. Ταῦτα παρακαλῶ, ἀδελφοὶ, ἵνα ἀσφαλῶς τηρήσωμεν, καὶ μισθὸν κομισώμεθα παρὰ τοῦ Θεοῦ· ἵν' ἀκούσωμεν τῆς μακαρίας φωνῆς ἐκείνης τῆς λεγούσης· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου· ἐπείνασα γὰρ, καὶ ἐδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ ἐποτίσατέ με· ξένος ἤμην, καὶ ἀσθενὴς καὶ γυμνὸς καὶ ἐν φυλακῇ, καὶ διηκονήσατέ μοι.","english":"Forgive, so that you may be forgiven; release your brother's grief, so that you may be released; show mercy, so that you may receive mercy; forgive your neighbor his trespass. Are you fasting? Show mercy to the one you have wronged; never envy a brother, nor again hate anyone. Are you fasting? Do not seek empty glory. Are you fasting? Flee fornication, which defiles our soul and body; fornication, which separates us from God and from the saints; fornication, which is the procurer of eternal and unquenchable fire. Are you fasting? Do not slander the poor, lest you provoke to anger the one who made him. Are you fasting? Feed the hungry, give drink to the thirsty, clothe the naked, comfort strangers, visit the sick, do not forget those in prison, show mercy to the oppressed, care for the afflicted and the wailing, become compassionate, gentle, good, meek, a peacemaker; become long-suffering, merciful, forgetful of wrongs, peaceable, devout, so that God may accept your fasting and grant you the profit of repentance with much increase. For in that fearful day of judgment a brother can help us in nothing so much as repentance and almsgiving. These things I entreat, brothers, that we may keep them safely and receive the reward from God, so that we may hear that blessed voice which says: Come, you who are blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and sick and naked and in prison, and you ministered to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ἧς τῆς φωνῆς ἀξιωθείημεν πάντες ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ πρέπει δόξα, τιμὴ καὶ προσκύνησις, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠερὶ νηστείας. Λόγος ʹ.\n\nΠάλιν νηστείας καιρὸς, πάλιν τρυφῆς ἀφορμὴ, πάλιν ἀγώνων ὄψις, πάλιν ἡ τοῦ Χριστοῦ σάλπιγξ τὸν ἀγῶνα τὸν καλὸν κηρύσσουσα, τοὺς ἀγωνιστὰς ἐπὶ τὸ σκάμμα συνεκρότησε· πάλιν ἡ ἐνιαύσιος τοῦ Χριστοῦ παρουσία κηρύττεται. Πάντες ἑαυτοὺς καθάρωμεν, ἵνα αὐτὸν ὑποδεξώμεθα. Εἰ γὰρ παρουσία βασιλέως θνητοῦ κηρυττομένη, τοὺς μέλλοντας ὑποδέχεσθαι ἀναγκάζει μετὰ φόβου καὶ τρόμου τὰς οἰκίας εὐτρεπίζειν, ὅπως ἄξια κατασκευάσωσι τὰ οἰκήματα τοῦ μέλλοντος ἐνοικεῖν· πόσῳ μᾶλλον οἱ τὸν ἀληθινὸν βασιλέα ὑποδέχεσθαι μέλλοντες ὀφείλομεν ἑαυτοὺς ἀξίους παρασκευάζειν τοῦ μέλλοντος ἐν ἡμῖν οἰκεῖν;\n\nΠαρίτω σήμερον ἡμῖν Ἱερεμίας ὁ προφήτης, ὃς ἀπεστάλη παρὰ τοῦ Κυρίου, ἀκούσας· Ἰδοὺ τέθεικά σε σήμερον προφήτην εἰς τὰ ἔθνη, ἐκριζοῦν καὶ καταφυτεύειν, κατασκάπτειν καὶ ἀνοικοδομεῖν. Ὑπακούσωμεν τοῦτον· αὐτός ἐστιν ὁ παρασκευάζων τοὺς ναοὺς τοῦ μεγάλου βασιλέως. Ἐκριζώσωμεν ἡδονὰς, καὶ καταφυτεύσωμεν ἐγκράτειαν· κατασκάψωμεν κακίαν, καὶ ἀνοικοδομήσωμεν ἀρετάς· ἀποδιώξωμεν ψεῦδος, καὶ καρπωσώμεθα ἀλήθειαν· ῥίψωμεν ὑπερηφανίαν, ἀναλάβωμεν μετάνοιαν· ἐκκόψωμεν ὀργὴν, καὶ δεξώμεθα πραότητα. Φησὶ γὰρ ὁ Χριστός· Ἐπὶ τίνα ἀναπαύσομαι; Ἐπὶ τὸν πρᾶον καὶ ἡσύχιον καὶ τρέμοντά μου τοὺς λόγους. Μὴ εὐτρεπίσῃς ἐκ λίθων οἰκίαν· Οὐ γὰρ ὁ Ὕψιστος ἐν χειροποιήτοις κατοικεῖ. Εὐτρέπισον ναὸν λογικόν·","english":"May we all be deemed worthy to attain that voice, by the grace and love for humanity of our Lord Jesus Christ, to whom befit glory, honor, and worship, now and always, and unto the ages of ages. Amen.\n\nOn Fasting. Homily 10.\n\nAgain the time of fasting, again the occasion of delight, again the spectacle of contests, again the trumpet of Christ proclaiming the noble contest, has gathered the athletes to the arena; again the annual coming of Christ is proclaimed. Let us all purify ourselves, so that we may receive him. For if the proclaimed arrival of a mortal king compels those who are about to receive him to prepare their houses with fear and trembling, so that they may furnish dwellings worthy of the one about to dwell in them, how much more ought we, who are about to receive the true King, to prepare ourselves worthy of the one about to dwell in us?\n\nLet Jeremiah the prophet come to us today, who was sent by the Lord, having heard: Behold, I have set you today as a prophet to the nations, to root out and to plant, to tear down and to build up. Let us obey him; he is the one preparing the temples of the great King. Let us root out pleasures, and plant self-control; let us tear down wickedness, and build up virtues; let us drive out falsehood, and reap truth; let us cast off arrogance, and take up repentance; let us cut out anger, and receive meekness. For Christ says: On whom shall I rest? On the meek and quiet and trembling at my words. Do not prepare a house of stones; For the Most High does not dwell in things made by hands. Prepare a rational temple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"κόσμησον αὐτὸν ἀρεταῖς· συμβάλλεταί σοι ὁ παρὼν καιρός. Περὶ τούτου Παῦλος λέγει· Ἰδοὺ ὁ καιρὸς συνεσταλμένος ἐστίν· ἵνα καὶ οἱ ἔχοντες γυναῖκας, ὡς μὴ ἔχοντες ὦσι· καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες, καὶ οἱ χρώμενοι τῷ κόσμῳ τούτῳ, ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου. Οὐ χρῄζει χρυσοῦ οὔτε ἀργύρου, οὐ χρῄζει λίθων πολυτελῶν οὔτε οἰκοδομιῶν μεγάλων, ἀλλὰ χρῄζει ψυχῆς φαιδρυνομένης, μετανοίας ἀνοθεύτου. Οἱ τοῦ ἐπιγείου βασιλέως πρόδρομοι οἱ ἀπαγγέλλοντες τὴν τούτου παρουσίαν, οὐδὲν οὐράνιον βαστάζουσιν, ἀλλὰ πάντα ἐπίγεια· ὃς μὲν ἀσπίδα, ἄλλος θώρακα, ἄλλος χρυσοῦς δράκοντας, ἄλλος ἱμάτια διάχρυσα· αὐτὸς δὲ ὁ βασιλεὺς φέρει τὴν τῶν πάντων ἐξουσίαν ἐν ἑαυτῷ, τὴν πορφύραν καὶ τὸ διάδημα. Οἱ δὲ πρόδρομοι τοῦ ἐπουρανίου βασιλέως οὐδὲν γήϊνον φέρουσιν, ἀλλὰ πάντα ἄξια τοῦ βασιλέως· Μωϋσῆς νόμον τὸν βασιλικὸν ἀπαγγέλλων, Ἡσαΐας νηστείαν, Ἱερεμίας προσευχὴν, Ἰωάννης βάπτισμα μετανοίας· αὐτὸς δὲ ὁ βασιλεὺς φέρει","english":"Adorn it with virtues; the present season contributes to this for you. Concerning this Paul says: Behold, the time is shortened, so that even those who have wives should be as though they had none, and those who buy as though they did not possess, and those who use this world as though not making full use of it; for the form of this world is passing away. He does not need gold or silver, he does not need precious stones or great buildings, but he needs a soul made radiant, an unadulterated repentance. The forerunners of the earthly king, those who announce his arrival, carry nothing heavenly but all things earthly—one a shield, another a breastplate, another golden dragons, another garments shot with gold; but the king himself bears the authority over all things in himself, the purple and the diadem. But the forerunners of the heavenly king carry nothing earthly, but all things worthy of the king: Moses announcing the royal law, Isaiah fasting, Jeremiah prayer, John the baptism of repentance; but the king himself bears","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"τὴν πορφυρίδα καὶ τὸ διάδημα, δι' ὧν τοὺς πάντας ἐλευθεροῖ· Ἔστι γὰρ αὐτῷ πορφύρα· πορφυρὶς τὸ σῶμα, καὶ τὸ διάδημα ὁ λόγος. Τοῦτον ἰδὼν Ἰωάννης βοᾷ καὶ λέγει· Ἡμεῖς πάντες ἐκ μέρους.\n\nΜωϋσῆς τῷ Ἰσραὴλ νομοθετεῖ, Ἡσαΐας τῷ Ἰσραὴλ προφητεύει, Ἱερεμίας ὡσαύ τως, ἐγὼ δὲ βάπτισμα μετανοίας τῷ κόσμῳ· ἀλλ' οὐδεὶς ἐλευθεροῖ. Ἦλθεν ὁ τῶν πάντων ἔχων τὴν ἐξουσίαν· αὐτός ἐστιν ὁ παρ' ἡμῶν κηρυττόμενος, αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης· αὐτὸς οὐκ ἔθνει ἑνὶ χαρίζεται, ἀλλὰ ὅλῳ τῷ κόσμῳ σωτηρία γίνεται. Ἀμνὸν εἶχεν ὁ νόμος· ἀλλ' ὑπὲρ ἑνὸς ἔθνους ἐσφάζετο, ἀλλ' οὐκ ἀφῆκεν ἁμαρτίας· τύπος γὰρ ἦν. Μετὰ τοῦτον τὸν ἀμνὸν Ἡσαΐας κηρύττει· Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος ἐναντίον τοῦ κείροντος αὐτὸν, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ἡ κρίσις αὐτοῦ ἀπ' αὐτοῦ ἤρθη. Οὗτός ἐστιν ὁ ἀληθινὸς ἀμνὸς, ὁ διὰ λόγων κηρυττόμενος, καὶ νῦν δι' ἔργων φαινόμενος· οὗτός ἐστιν ὑπὲρ ὅλου τοῦ κόσμου ἑαυτὸν ἐκδούς· οὗτός ἐστιν ὁ ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, Οἱ προφῆται διὰ γραμμάτων τὰ μέλλοντα προεφήτευσαν, οὐ τὰ πράγματα ἔδειξαν· ἐὰν γένηται τὰ πράγματα, ἀληθινὰ ποιεῖ τὰ γράμματα. Προεφήτευσε Δαυῒδ περὶ τῶν μελλόντων εἰς τὸν Ἰησοῦν γίνεσθαι· ἀλλὰ μηδέπω παρόντων τῶν πραγμάτων, τὰ γράμματα σκιὰν ἔσχον, τοῦτο οἰκονομήσαντος τοῦ Θεοῦ. Εἰ γὰρ ἐγνώκεισαν οἱ Ἰουδαῖοι τὸ διὰ γραμμάτων πράγμασι φαινόμενον, τὰ γράμματα ἦσαν ἀπαλείψαντες, δεδοικότες τὸν ἐκ πραγμάτων ἔλεγχον. Ἔλεγε γὰρ ὁ Δαυῒδ ἐν τῷ δευτέρῳ ψαλμῷ·","english":"The purple robe and the diadem, through which he sets all free; for he has a purple robe: the body is his purple, and the Word is his diadem. Seeing this, John cries out and says: We all receive from his fullness.\n\nMoses gives law to Israel, Isaiah prophesies to Israel, Jeremiah likewise, but I preach a baptism of repentance to the world; yet none of them sets free. He came who has authority over all things; he is the one proclaimed by us, he is the King of glory; he does not grant favor to one nation, but becomes salvation for the whole world. The law had a lamb; but it was slaughtered for one nation, yet it did not take away sins, for it was a type. After this lamb Isaiah proclaims: As a sheep he was led to the slaughter, and as a lamb silent before its shearer, so he does not open his mouth. Who shall declare his generation? His judgment was taken away from him. This is the true lamb, proclaimed through words and now shown through deeds; this is he who gave himself up for the whole world; this is the Lamb of God who takes away the sin of the world. The prophets foretold the future through writings, but did not show the realities; when the realities come to pass, they make the writings true. David prophesied concerning the things that were to happen to Jesus; but while the realities were not yet present, the writings had only a shadow, God having so ordered it. For if the Jews had known the reality that is shown through deeds to correspond to the writings, they would have erased the writings, fearing the conviction that comes from the realities. For David said in the second psalm:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":24,"ref":"p24","source":"Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; τοῦ Ἡρώδου καὶ τοῦ Καϊάφα τὴν ἀπόνοιαν· Συνήχθησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες ἐπὶ τὸ αὐτό· τὴν ἐπιβουλὴν τὴν κατὰ τοῦ Δεσπότου λέγει Κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀποῤῥίψωμεν ἀφ' ἡμῶν τὸν ζυγὸν αὐτῶν. Τὰ τοῦ σταυροῦ δὲ λέγων, ἐν εἰκοστῷ πρώτῳ ἔλεγε· Περιεκύκλωσάν με κύνες πολλοὶ, ταῦροι πίονες περιέσχον με. Ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου. Αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με· διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Καὶ εἶχον σκιὰν τὰ γράμματα· ὅτε δὲ ἦλθε τὰ πράγματα, τότε ἡ σκιὰ ἀνεχώρει, καὶ ὁρῶσιν οἱ Ἰουδαῖοι τὰς χεῖρας καὶ τοὺς πόδας ἡλωθέντας οἴκοθεν, αὐτῶν τὸν ἔλεγχον ἐν τοῖς ἑαυτῶν βιβλίοις ταῦτα περιέχοντα· καὶ οὐκ ἔτι δύνανται ἐξαλεῖψαι τὰ γράμματα. Πρόδηλα γὰρ γεγόνασι τὰ ἀμφότερα· τὰ γράμματα τοῖς πράγμασι συνεφώνησεν. Ἔλεγεν Ἡσαΐας Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος ἐνώπιον τοῦ κείροντος αὐτὸν, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. Ἡ κρίσις αὐτοῦ ἤρθη. Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; Ἰουδαῖοι ἀνεγίνωσκον τὰ γράμματα, καὶ οὐκ ἐνενόουν τὰ πράγματα· Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα.","english":"Why did the nations rage, and the peoples meditate vain things? He means the madness of Herod and Caiaphas: The kings of the earth gathered together, and the rulers, against the same one; he speaks of the plot against the Master, Against the Lord, and against his Christ. Let us break their bonds, and let us cast away their yoke from us. And speaking of the things of the cross, he said in the twenty-first psalm: Many dogs surrounded me, fat bulls enclosed me. They dug my hands and my feet, they counted all my bones. But they themselves considered and looked upon me; they divided my garments among themselves, and upon my clothing they cast a lot. And the writings had a shadow; but when the realities came, then the shadow withdrew, and the Jews see the hands and the feet pierced, from their own house, their own books containing this, their own conviction; and they can no longer erase the writings. For both have become manifest; the writings have agreed with the realities. Isaiah was saying, As a sheep he was led to the slaughter, and as a lamb silent before its shearer, so he does not open his mouth. His judgment was taken away. Who will declare his generation? The Jews were reading the writings, and they did not understand the realities; for the law had a shadow of the good things to come, not the very image.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Ὅτε δὲ ἦλθεν ὁ καιρὸς τοῦ τὰ πράγματα φανερὰ γενέσθαι, καὶ ὁ ἀληθινὸς ἀμνὸς ἐπὶ σφαγὴν ἤγετο, καὶ τὸ ἀληθινὸν πρόβατον ὑπὲρ ὅλου τοῦ κόσμου ἐθύετο, καὶ ἡ ἀληθινὴ κάθαρσις τῶν ἀνθρώπων ἐγίνετο, καὶ τὸ ἀληθινὸν αἷμα ὑπὲρ σωτηρίας ὅλου τοῦ κόσμου ἐξεχύνετο, καὶ τὰ ὑπὸ Ἰουδαίων ἐδραματουργεῖτο· καὶ τῆς προφητείας τοῦ Ἡσαΐου πληρουμένης κατῃσχύνθησαν οἱ Ἰουδαῖοι. Ἐὰν γὰρ θελήσωσιν οἱ Ἰουδαῖοι ἀρνήσασθαι, ἀναγινώσκω αὐτοῖς τὸν Δαυῒδ, ἀναγινώσκω τὸν Ἡσαΐαν, οἴκοθεν αὐτῶν τὸν ἔλεγχον προφέρω.\n\nἜρχεται καὶ Μωϋσῆς συνηγορῶν μοι περὶ τοῦ σταυρωθέντος· ὃς βουλόμενος αὐτοῖς κηρῦξαι τὸν μέλλοντα σταυροῦσθαι, διὰ γραμμάτων ἐκήρυξε. Διὰ τοῦτο ἔφη· Κἂν ἐγὼ σιωπήσω, τὰ ἔργα κράζουσι. Ποῖα ἔργα; Ἀγνοοῦσιν οἱ Ἰουδαῖοι· ἡ γὰρ σκιὰ τοῦ\n\nνόμου ἐπίκειται. Ἔρχεται δὲ ὁ καιρὸς, ὅτε τὰ πράγματα φανερὰ γίνεται, καὶ ἡ σκιὰ ὑποχωρεῖ, καὶ τὰ πράγματα γράμματα συνιστῶσιν. Ἐξῆλθόν ποτε ὄφεις ἐν τῇ ἐρήμῳ, καὶ ἔδακνον τοὺς ἀνθρώπους· καὶ ἐποίησε Μωϋσῆς χαλκοῦν ὄφιν καὶ ἐσταύρωσε, καὶ προσέταξε πάντα τὸν δακνόμενον προσέρχεσθαι καὶ ἰάσεως τυγχάνειν· τοῦτο τοῦ Θεοῦ προοικονομήσαντος ἐν τύπῳ, ἵν', ὅταν ἔλθῃ ἡ ἀλήθεια, ἡ σκιὰ ἀναχωρήσῃ καὶ τύπος δείξῃ τὴν ἀλήθειαν. Ὅτι δὲ τύπος ἦν τῆς ἀληθείας τὸ γινόμενον, οὕτως ἔλεγε Μωϋσῆς· Οὐκ ἔστι τοῦτο ἀλήθεια· τύπος ἐστί· μέλλει ἡ ἀλήθεια. Ὄψεσθε γὰρ τὴν ζωὴν ὑμῶν κρεμαμένην ἔμπροσθεν τῶν ὀφθαλμῶν ὑμῶν νυκτὸς καὶ ἡμέρας, καὶ οὐ πιστεύσετε ἐπὶ τὴν ζωὴν ὑμῶν· Χριστὸν λέγων τὴν ζωὴν κρεμαμένην ἔμπροσθεν τῶν Ἰουδαίων, καὶ μὴ πιστεύοντας Ἰουδαίους ὅτι δὴ αὐτός ἐστιν ἡ ζωή.","english":"But when the time came for the realities to be made manifest, and the true Lamb was led to the slaughter, and the true Sheep was sacrificed for the whole world, and the true purification of mankind took place, and the true blood was poured out for the salvation of the whole world, and the things were being dramatized by the Jews; and when the prophecy of Isaiah was being fulfilled, the Jews were put to shame. For if the Jews wish to deny it, I read David to them, I read Isaiah to them, I bring forward the refutation from their own home.\n\nMoses also comes to plead my case concerning the one who was crucified; he who, wishing to proclaim to them the one who was about to be crucified, proclaimed it through writings. For this reason he said: Even if I keep silent, the works cry out. What works? The Jews do not understand; for the shadow of the\n\nlaw lies over them. But the time comes when the realities are made manifest, and the shadow withdraws, and the realities confirm the writings. Once, serpents came out in the wilderness and were biting the people; and Moses made a bronze serpent and set it up on a cross, and commanded everyone who was bitten to come forward and obtain healing; God having arranged this beforehand in a type, so that when the truth should come, the shadow might withdraw and the type might show the truth. And that what was happening was a type of the truth, Moses spoke thus: This is not the truth; it is a type; the truth is coming. For you shall see your life hanging before your eyes night and day, and you shall not believe in your life; meaning that Christ, the life, hangs before the eyes of the Jews, and the Jews do not believe that he himself is the life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Διὰ τί δὲ ὄφιν ἐκρέμασε Μωϋσῆς ἐπὶ τοῦ σταυροῦ; Εἰς τύπον τοῦ Χριστοῦ, ἐπειδὴ δι' ὄφεως καὶ ξύλου ἁμαρτία ἐγένετο· ἔδει δὲ τὸν Χριστὸν διὰ τοῦ ξύλου τὴν διὰ τοῦ ξύλου ἁμαρτίαν λῦσαι, καὶ τὴν κατάραν τὴν διὰ τοῦ ὄφεως εἰς ἑαυτὸν ἀνασπάσαντα ἀφανίσαι· ἵνα γενόμενος ὑπὲρ ἡμῶν κατάρα, Θεοῦ δικαιοσύνην ἡμῖν χαρίσηται. Καὶ γὰρ οὐκ ἔγνω ἁμαρτίαν, καὶ ὑπὲρ ἡμῶν ἐσταυρώθη, ἵνα ἡμεῖς γενώμεθα Θεοῦ δικαιοσύνη. Ὁ δὲ ὄφις ἐπὶ τοῦ σταυροῦ κρεμάμενος οὐκ ἦν ἀλήθεια· τύπος ἦν· ἡ δὲ σκιὰ τὴν ἀλήθειαν ἔκρυβεν. Ἦλθεν ἡ ἀλήθεια, Χριστός· ἀνέβη ἐπὶ τὸ ξύλον. Τότε Ἰουδαίοις ἀναγινώσκω τὸ Μωϋσέως, καὶ ἀποφράσσω αὐτῶν τὰ στόματα· Καὶ ὄψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην ἔμπροσθεν τῶν ὀφθαλμῶν ὑμῶν νυκτὸς καὶ ἡμέρας, καὶ οὐ πιστεύσετε ἐπὶ τὴν ζωὴν ὑμῶν. Ὁ δὲ μακάριος Δαυῒδ πῶς ὑμῖν ἔλεγε περὶ αὐτοῦ; Ἀνέβη εἰς ὕψος, ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔδωκε δόματα ἐν ἀνθρώποις. Ἀνέβη εἰς ὕψος ἐπὶ τοῦ σταυροῦ· ᾐχμαλώτευσε τὸν διάβολον, ἔλυσε τὸν θάνατον, προσήλωσε τὴν ἁμαρτίαν, ἔῤῥιψε τὴν κατάραν καὶ τὸν ὄφιν ἀπὸ τοῦ ξύλου. Τῆς ἀληθείας ἐλθούσης, οἱ τύποι ῥίπτονται· αὐτὸς τρόπαιον ἱστᾷ κατὰ τοῦ διαβόλου, καὶ δίδωσι καὶ τοῖς ὑπ' αὐτὸν ὑπηκόοις τὴν κατὰ τοῦ διαβόλου ἐξουσίαν, λέγων πρὸς αὐτούς· Δι' ὑμᾶς ὑπὸ κατάραν, δι' ὑμᾶς ὑπὸ νόμον, δι' ὑμᾶς ὑπὸ μαρτυρίαν· δι' ὑμᾶς πόλεμος, δι' ὑμᾶς νίκη. Ἰδοὺ, δέδωκα ὑμῖν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ Ἐχθροῦ. Αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Why did Moses hang a serpent on the cross? As a type of Christ, since sin came about through a serpent and a tree; and it was necessary that Christ, through the tree, should loose the sin that came through the tree, and draw to himself the curse that came through the serpent and destroy it, so that, having become a curse for us, he might bestow on us the righteousness of God. For he knew no sin, and yet was crucified for us, so that we might become the righteousness of God. But the serpent hanging on the cross was not the truth; it was a type; and the shadow concealed the truth. The truth came, Christ; he went up on the tree. Then I read to the Jews what Moses wrote, and I stop their mouths: And you shall see your life hanging before your eyes night and day, and you shall not believe in your life. And how did the blessed David speak to you concerning him? He ascended on high, he led captivity captive, he gave gifts among men. He ascended on high upon the cross; he took the devil captive, he loosed death, he nailed sin, he cast away the curse and the serpent from the tree. Since the truth has come, the types are cast aside; he himself sets up a trophy against the devil, and gives to those subject to him authority against the devil, saying to them: For your sake I am under a curse, for your sake under the law, for your sake under testimony; for your sake war, for your sake victory. Behold, I have given you authority to tread upon serpents and scorpions, and upon all the power of the Enemy. To him be the glory and the might unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Περὶ νηστείας. Λόγος ζʹ.\n\nἯκε καὶ σήμερον Ἱερεμίας ὁ προφήτης, ὁ τοὺς ναοὺς παρασκευάζων τοῦ μεγάλου βασιλέως, καὶ διαλέγεται ἡμῖν λέγων· Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐν ἀκάνθαις. Νῦν ἀδιαφόρως τοῖς πᾶσι διαλέγεται, παιδευθεὶς παρὰ τοῦ Δεσπότου. Πάλαι γὰρ πρὸς ἀπειθῆ λαὸν φθέγγεσθαι μὴ βουλόμενος, ἔπαθεν ἐκεῖνα, ἅπερ αὐτὸς διηγήσατο. Ὁρῶν γὰρ τὸ γένος τῶν ἀνθρώπων ἐν ἁμαρτίαις ἐμπεφυρμένον, οὐκ ἠβούλετο λαλεῖν, λέγων· Ἄρα φόνος καὶ κλοπὴ καὶ μοιχεία κέχυται ἐπὶ τῆς γῆς, καὶ διὰ τοῦτο ἐπέχω τὸν λόγον, ἕως αὑτοὺς ἐκκαθάρωσιν. Ὥσπερ δοῦλος πιστὸς ἐμπιστευθεὶς τὸ πολύτιμον μύρον, οὐ καταβάλλεται τοῦτο ἐν ἀγγείῳ βεβορβορωμένῳ, ἵνα μὴ τὸ μύρον τὴν εὐωδίαν ἀπολέσῃ· τὸν αὐτὸν τρόπον καὶ ὁ προφήτης ἔχων τὸν λόγον τοῦ μύρου τιμιώτερον, ὁρῶν τοὺς ἀνθρώπους βεβορβορωμένους, ἐπέχει κατασπεῖραι τὸν λόγον. Ὧ δὴ τοῦτο γίνεται ὡς πῦρ καιόμενον ἐν τοῖς ἐγκάτοις αὐτοῦ, καὶ παρεῖτο πάντοθεν, καὶ οὐκ ἠδύνατο φέρειν. Ἔλεγε γὰρ πρὸς αὐτὸν ὁ Θεός· Ἀπεστάλης κηρύττειν· διὰ τί σιωπᾷς; ἀπεστάλης σπεῖραι· διὰ τί τὸν σπόρον ἐπέχεις; Σπεῖρον ἀδιαφόρως ὅ σοι ἐνεπίστευσα, σπεῖραι καὶ ἐπὶ τὰς ἀκάνθας, σπεῖραι καὶ ἐπὶ τὰ","english":"On Fasting. Homily 7.\n\nJeremiah the prophet has come today as well, the one who prepares the temples of the great King, and he speaks to us, saying: Break up for yourselves fallow ground, and do not sow among thorns. Now he speaks to all without distinction, having been instructed by the Master. For formerly, not wishing to speak to a disobedient people, he suffered those things which he himself recounted. For seeing the human race defiled in sins, he did not want to speak, saying: Murder and theft and adultery have overflowed upon the earth, and for this reason I hold back the word until they cleanse themselves. Just as a faithful servant entrusted with precious myrrh does not pour it into a vessel that has been defiled, lest the myrrh lose its fragrance; in the same way the prophet also, having the word more precious than myrrh, seeing men defiled, holds back from sowing the word. Yet this became in him like a fire burning in his inward parts, and he was oppressed on every side and could not endure it. For God was saying to him: You were sent to proclaim; why are you silent? You were sent to sow; why do you hold back the seed? Sow without distinction what I entrusted to you; sow even on the thorns, sow even on the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"πετρώδη, σπεῖραι καὶ ἐπὶ τὴν καλὴν γῆν. Τοῦ σπεῖραι σὺ χρεώστης, καὶ ἡ γῆ τοῦ καρποφορῆσαι. Ἐὰν ἀναβῶσιν ἄκανθαι, καὶ πνίξωσι τὸν σπόρον, σὺ οὐκ ἔσῃ αἴτιος· ἐὰν ἡ καλὴ γῆ καρποφορήσῃ, ἀποδίδωσι καὶ τῆς καλῆς γῆς τὸν σπόρον. Δοῦλος εἶ· ἐνεπίστευσά σοι τὸ ἀργύριον· δὸς αὐτὸ τοῖς τραπεζίταις, κἀγὼ ἐλθὼν ἀπαιτήσω αὐτὸ παρὰ τῶν τραπεζιτῶν. Ἐάν μοι προσενέγκωσι διπλοῦν ὃ ἐνεπίστευσα αὐτοῖς, καταστήσω αὐτοὺς ἀπὸ μικρῶν ἐπὶ τὰ μεγάλα, ἀπὸ τῶν γηΐνων ἐπὶ τὰ πνευματικά. Ἐὰν δὲ ὑποδεξάμενοι τὸν σπόρον, μὴ ἀξίους ἑαυτοὺς παρασκευάσωσι τοῦ καρποφορῆσαι, ἀλλὰ παραδέξωνται τὰς μερίμνας τοῦ κόσμου, ὅ ἐστιν ἄκανθαι, πυρὸς ἄξιοι γενήσονται. Ἐὰν δὲ καὶ εἰς τὰ πετρώδη μὴ εὑρεθῇ βάθος γῆς· τουτέστιν, ἐὰν εὑρεθῇ σκληροκάρδιος, καὶ μὴ ἔχῃ πίστιν, ἀλλ' ἀποξηράνῃ τὸν σπόρον· ἐκεῖνος δίκην ἀπαιτηθήσεται τῆς σκληροκαρδίας αὐτοῦ. Τὸν αὐτὸν τρόπον καὶ οἱ ἐμπιστευόμενοι τὸ ἀργύριον, ὅσοι διπλοῦν προσάγουσι, τὰ μείζονα ἐμπιστευθήσονται· ὃς δὲ προσενέγκῃ τὸ τάλαντον μόνον, ὃ ἐπιστεύθη, τιμωρίᾳ καταδικασθήσεται. Σὺ δὲ κήρυττε ἀδιαφόρως· τοῖς γὰρ ἀσθενέσιν ἰατρὸς ἀπεστάλης. Καὶ γὰρ ὁ γεωργὸς τὴν ἀγεώργητον γῆν γεωργεῖ, καὶ τὴν ἄσπορον σπείρει. Οὐ γὰρ ἡ γεωργηθεῖσα γῆ καὶ ἐσπαρμένη χρείαν ἔχει τοῦ γεωργεῖσθαι, ἢ σπείρεσθαι ἐν δευτέρῳ, οὐδὲ ὁ ὑγιὴς χρείαν ἔχει τοῦ ἰατροῦ· οὕτως οὐδὲ ὁ δίκαιος τῆς διδασκαλίας. Οὐ γὰρ ὁ βλέπων βούλεται ἀναβλέψαι, ἀλλὰ ὁ τυφλός. Οὕτω γάρ φησιν ὁ Δεσπότης ἐν τοῖς Εὐαγγελίοις· Οὐκ ἦλθον καλέσαι δικαίους, ἀλλ' ἁμαρτωλοὺς εἰς μετάνοιαν.","english":"Rocky ground, sowing also on the good soil. Yours is the duty to sow, and the earth's to bear fruit. If thorns come up and choke the seed, you will not be the cause; if the good soil bears fruit, it repays even the good soil's seed. You are a servant; I entrusted the money to you; give it to the bankers, and I, when I come, will demand it back from the bankers. If they bring me double what I entrusted to them, I will set them over from small things to great, from earthly things to spiritual. But if, having received the seed, they do not prepare themselves to be worthy to bear fruit, but admit the cares of the world, which are thorns, they will be worthy of fire. And if even on the rocky ground no depth of soil is found—that is, if someone is found hard-hearted and has no faith, but dries up the seed—that one will be held accountable for his hard-heartedness. In the same way also those entrusted with the money: as many as bring back double will be entrusted with greater things; but whoever brings back only the talent that was entrusted to him will be condemned to punishment. But you, proclaim without distinction; for you have been sent as a physician to the weak. For the farmer also cultivates the uncultivated land and sows the unsown. For land that has been cultivated and sown has no need to be cultivated or sown a second time, nor does the healthy need the physician; so neither does the righteous need teaching. For it is not the one who sees who wishes to see again, but the blind. For so the Master says in the Gospels: I did not come to call the righteous, but sinners to repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Ἀκολούθως καὶ Παῦλος ἔλεγε· Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. Οὕτως ἔλεγε καὶ Πέτρος ἐν ταῖς Πράξεσιν· Ἄνδρες ἀδελφοὶ, καθαρίσωμεν ἑαυτοὺς ἀπὸ τοῦ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος. Καὶ μὴ λέγετε· Πατέρα ἔχομεν τὸν Ἀβραάμ. Λέγω γὰρ ὑμῖν, ὅτι δυνατός ἐστιν ὁ Θεὸς ἐκ τῶν λίθων τούτων τέκνα ἐγεῖραι τῷ Ἀβραάμ. Διὰ τοῦτο παιδευθεὶς ὁ προφήτης ἀδιαφόρως κηρύττειν, ἐβόα· Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐν ἀκάνθαις. Ὥσπερ γὰρ ἡ ἀγεώργητος γῆ νεάζεται ἐν ξύλῳ καὶ σιδήρῳ ἑλκόντων τῶν βοῶν, καὶ οὕτως ὁ γεωργὸς τὸν σπόρον ἐγκαταβάλλει· οὕτω καὶ ἐπὶ τῶν ἀνθρώπων λάβωμεν καὶ ἡμεῖς τὸ ξύλον καὶ τὸν σίδηρον καὶ τὰς βόας ἑλκούσας. Ἤτω ἡμῖν τὸ ξύλον, ὁ σταυρός· ὁ σίδηρος, οἱ ἧλοι· αἱ βόες, ὁ νόμος καὶ οἱ προφῆται, ἕλκοντες ἡμᾶς τῇ διδασκαλίᾳ ἐπὶ τὸν κρεμασθέντα ἐπὶ τοῦ σταυροῦ· ἵνα ἰδὼν μὲν ἡμᾶς παρεσκευασμένους, καταπέμψῃ τὸ Πνεῦμα τὸ ἅγιον εἰς ἁγιασμὸν τῶν ὑδάτων, καὶ εἰς ἀναγέννησιν τῶν νενεασμένων διὰ τῆς διδασκαλίας, κατὰ τὸν μακάριον Δαυῒδ λέγοντα· Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς. Κυρίως ὁ ἄνθρωπος προσηγορεύετο, ὅτι Ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. Λέγει δὲ καὶ Δαυΐδ· Προσέλθετε πρὸς αὐτὸν καὶ φωτίσθητε, καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ. Καὶ πάλιν ἐν τοῖς Εὐαγγελίοις ὁ Χριστὸς προσκαλεσάμενος τοὺς μαθητὰς, ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτῶν· Λάβετε Πνεῦμα ἅγιον.","english":"Paul likewise said: Christ Jesus came into the world to save sinners, of whom I am the first. So too Peter said in the Acts: Men and brethren, let us cleanse ourselves from all defilement of flesh and spirit. And do not say: We have Abraham as our father. For I tell you that God is able from these stones to raise up children to Abraham. Therefore the prophet, taught to proclaim without distinction, cried out: Break up for yourselves fallow ground, and do not sow among thorns. For just as untilled land is renewed by wood and iron as the oxen draw, and so the farmer casts in the seed; so too in the case of men let us take the wood and the iron and the drawing oxen. Let the wood be for us the cross; the iron, the nails; the oxen, the law and the prophets, drawing us by their teaching to the one who was hung upon the cross; so that seeing us prepared, he may send down the Holy Spirit for the sanctification of the waters, and for the regeneration of those renewed through teaching, according to the blessed David who says: You will send forth your Spirit, and they will be created, and you will renew the face of the earth. Man was properly so called, because he breathed into his face, and the man became a living soul. And David also says: Draw near to him and be enlightened, and your faces shall not be put to shame. And again in the Gospels Christ, having called the disciples, breathed into their face: Receive the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Νεώσωμεν ἑαυτοῖς νεώματα, ἀπόθου τὴν παλαιὰν κακίαν, ἐκρίζωσον τὰς ἀκάνθας τῆς παρακοῆς· ἡνίκα γὰρ παρήκουσεν Ἀδὰμ, ἐξεβλήθη τοῦ παραδείσου. Τοῦτο ἐδέξατο παρὰ τοῦ Δεσπότου· Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου· ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι. Τοῦτο συνειδὼς ὁ προφήτης ἐκήρυττε· Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐπ' ἀκάνθαις· ἐμφαίνων διὰ τοῦ λόγου, ὥστε ἡμᾶς ἀνανεῶσαι αὑτοὺς τῇ μετανοίᾳ, καὶ ἐκριζῶσαι τῆς παρακοῆς τὸ ἐπιτίμιον, τὰς ἀκάνθας. Εἰσὶ δὲ ἄκανθαι ἐν τῷ ἀνθρώπῳ ἔρις, ζῆλος, θυμὸς, διχοστασίαι, ἀκαθαρσίαι, πλεονεξίαι, μοιχεῖαι, ἀνδροφονίαι. Εὐθὺς ἡ\n\nΕὔα συλλαβοῦσα γεννᾷ Κάϊν, ὅστις ζήλου ἀρχηγὸς γέγονε, φόνων εὑρετὴς, ὑποκρίσεως πατὴρ, δημιουργὸς ψεύδους. Ἐρωτώμενος γὰρ παρὰ τοῦ Δεσπότου· Ποῦ Ἄβελ ὁ ἀδελφός σου; ἕτοιμος ψεῦδος γεννᾷ λέγων· Μὴ φύλαξ εἰμὶ τοῦ ἀδελφοῦ μου; Ὁ δὲ Θεὸς βουλόμενος αὐτὸν ἀπὸ τῶν πραγμάτων πεῖσαι, ὡς τὰ πάντα ἐπίσταται, ἔφη· Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με. Οὐ τὸ αἷμα λόγῳ βοᾷ· λόγου γὰρ οὐ μετέχει· ἀλλὰ τὸ πρᾶγμα διὰ τῆς ὠμότητος τὸν ἀδελφοκτόνον θριαμβεύει. Διὰ τοῦτο βοᾷ ὁ προφήτης· Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐπ' ἀκάνθαις. Ἠκούσατε ἐν ταῖς Πράξεσι τῶν ἀποστόλων Σίμωνα τὸν Μάγον, ὅπως μὴ νεώσας μηδὲ ἐκριζώσας τὰς ἀκάνθας, προσῆλθε τοῖς ἀποστόλοις λαβεῖν τὸ βάπτισμα. Καὶ οἷος κατῆλθε, τοιοῦτος καὶ ἀνῆλθεν, οὐκ ἀτονοῦντος τοῦ βαπτίσματος, ἀλλὰ τούτου ἀπειθήσαντος τῷ σταυρωθέντι, τῷ προσηλωθέντι.","english":"Let us renew for ourselves fresh ground; put away the old wickedness, root out the thorns of disobedience. For when Adam disobeyed, he was cast out of paradise. This he received from the Master: Cursed is the ground in your works; it will bring forth thorns and thistles for you. Knowing this, the prophet proclaimed: Break up for yourselves fresh ground, and do not sow on thorns—making clear by his word that we should renew ourselves through repentance and root out the penalty of disobedience, the thorns. And the thorns in a man are strife, envy, anger, dissensions, uncleannesses, covetousness, adulteries, murders. Immediately Eve conceived and gave birth to Cain, who became the originator of envy, the inventor of murders, the father of hypocrisy, the craftsman of falsehood. For when he was asked by the Master, Where is Abel your brother? he readily gives birth to a lie, saying: Am I my brother's keeper? And God, wishing to convince him from the facts themselves that he knows all things, said: The voice of your brother's blood cries out to me. It is not the blood that cries out with a word—for it has no share in reason—but the deed, through its cruelty, exposes the fratricide in triumph. Therefore the prophet cries out: Break up for yourselves fresh ground, and do not sow on thorns. You heard in the Acts of the apostles about Simon the Magician, how, not having renewed himself nor rooted out the thorns, he came to the apostles to receive baptism. And as he went down, so he came up—not because baptism was powerless, but because he himself was disobedient to the One who was crucified, the One who was nailed to the cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Οὐκ ἐπίστευσε τοῖς προφήταις, οἵτινες ὡς βόες ἕλκουσι τοῦ σταυροῦ τὰ σύμβολα, τὸν σίδηρον καὶ τὸ ξύλον, καὶ ἀνανεοῦσι τῇ διδασκαλίᾳ τὸ τῶν ἀνθρώπων γένος. Διὰ τοῦτο οὐ λύεται ἀπὸ τῆς κατάρας τῆς τοῦ Ἀδὰμ, ἀλλὰ πάλιν λαμβάνει δευτέραν κατάραν, καὶ προστίθεται ἀνομία ἐπὶ τὴν ἀνομίαν αὐτοῦ, ἵνα μὴ εἰσέλθῃ ἐν δικαιοσύνῃ Θεοῦ· ὡς οὐδὲν γὰρ αὐτὸν ὠφέλησε τὸ βάπτισμα. Προσῆλθε τοῖς ἀποστόλοις, λέγων· Λάβετε χρυσίον, καὶ δότε μοι τὴν ἐξουσίαν ταύτην, ἵνα ᾧτινι δ' ἂν ἐπιθῶ τὰς χεῖρας, λαμβάνῃ Πνεῦμα ἅγιον. Ὁ δὲ Πέτρος αὐτῷ εἶπεν· Οὐκ ἔστι σοι μέρος, οὐδὲ κλῆρος ἐν τῷ μέρει τούτῳ, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἠβουλήθης διὰ χρημάτων κτήσασθαι. Οὗτος οὐχ ὑπήκουσε τοῖς προφήταις, οὐκ ἐνέωσε τὴν λογικὴν αὐτοῦ χώραν· οὗτος οὐδὲ ἔτυχε τοῦ ἁγίου Πνεύματος τοῦ ὑπὸ τῶν προφητῶν κηρυχθέντος. Φοβήθητε τὸ ὑπόδειγμα, καὶ νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐπ' ἀκάνθαις. Ἐὰν ἐκκόψῃς τὰς ἀκάνθας, καταδέξῃ τὸν σπόρον, καρποφορεῖς, καὶ μέτοχος γένῃ τοῦ ἁγίου Πνεύματος. Οὕτως ὑπακούσας τῷ προφήτῃ ὁ Κορνήλιος ἐνέωσεν ἑαυτὸν, ἐξέκοψε τὰς ἀκάνθας, καὶ ἐκαρποφόρει τῷ Θεῷ. Ὤφθη γὰρ αὐτῷ ἄγγελος λέγων· Κορνήλιε, αἱ ἐλεημοσύναι σου ἀνῆλθον ἐνώπιον τοῦ Θεοῦ. Οὗτος ὁ καλὸς γεωργὸς ἐξεῤῥίζωσε τὰς ἀκάνθας, ἐνέωσε τὸν ἑαυτοῦ ἄνθρωπον, ἀνέβη αὐτοῦ ὁ καρπὸς ἐνώπιον τοῦ Θεοῦ, Ὁρᾷς καρπὸν μετανοίας; Ἀπὸ γῆς εἰς οὐρανὸν ἀνῆλθε, καὶ ἐνώπιον τοῦ Θεοῦ μετὰ παῤῥησίας ἕστηκεν. Ὥσπερ γὰρ τὰ καλὰ ἔργα μετὰ παῤῥησίας πρεσβεύει, οὕτω καὶ τὰ ἄλλως ἔχοντα μετὰ σπουδῆς κατηγορεῖ.","english":"He did not believe the prophets, who like oxen draw the symbols of the cross, the iron and the wood, and by their teaching renew the human race. Therefore he is not released from the curse of Adam, but again receives a second curse, and lawlessness is added to his lawlessness, so that he may not enter into the righteousness of God; for baptism profited him nothing. He came to the apostles, saying: Take gold, and give me this authority, so that whomever I lay my hands on may receive the Holy Spirit. But Peter said to him: You have no part, nor lot in this matter, because you wished to purchase the gift of God with money. This man did not obey the prophets, he did not renew his rational field; this man did not even obtain the Holy Spirit who was proclaimed by the prophets. Fear the example, and renew for yourselves fresh ground, and do not sow among thorns. If you cut out the thorns, you will receive the seed, you will bear fruit, and you will become a partaker of the Holy Spirit. Thus Cornelius, having obeyed the prophet, renewed himself, cut out the thorns, and bore fruit to God. For an angel appeared to him, saying: Cornelius, your alms have gone up before God. This good farmer rooted out the thorns, renewed his own man, and his fruit went up before God. Do you see the fruit of repentance? From earth it went up to heaven, and it stands before God with boldness. For just as good works intercede with boldness, so also those that are otherwise accuse with urgency.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ἤκουσας τὰ καλὰ ἔργα ὑπὲρ τοῦ Κορνηλίου πρεσβεύοντα· ἄκουσον καὶ τὸν φόνον τοῦ Κάϊν μετὰ σπουδῆς κατηγοροῦντα· οὕτω γάρ φησιν ὁ Θεὸς πρὸς τὸν Κάϊν· Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με· καὶ τὴν ἐπιτιμίαν ὁριζομένην, ὅτι Στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς. Ἄκουσον καὶ τὸν μισθὸν τῆς ἐλεημοσύνης καὶ τῆς προσευχῆς, τί φησιν ὁ ἄγγελος· Ἀπόστειλον εἰς Ἰόππην, καὶ μετάπεμψαι τὸν Πέτρον, καὶ οὗτός σε διδάξει τί σε δεῖ ποιεῖν. Ἦλθε Πέτρος, καὶ ἐν τῷ ἄρξασθαι αὐτὸν λαλεῖν, ἐπέπεσε τὸ Πνεῦμα τὸ ἅγιον ἐπ' αὐτὸν, ὥσπερ καὶ ἐπὶ τοὺς ἀποστόλους. Ὁρᾷς, ὁ μισθὸς τῆς νηστείας καὶ τῆς προσευχῆς καὶ τῆς ἐλεημοσύνης τὸ Πνεῦμα τὸ ἅγιον διδόμενον; Οὗτος ὁ καιρὸς τῆς νηστείας καὶ τῆς ἐλεημοσύνης· τοῦτον τὸν καιρὸν προϊδὼν Ἠλίας, ἐνήστευσε τεσσαράκοντα ἡμέρας· διὰ τοῦτο ἅρματι πυρίνῳ ἀναλαμβάνεται, καὶ μέχρι σήμερον ἐν σώματί ἐστι. Τοῦτον τὸν καιρὸν προεφήτευσε Μωϋσῆς, νηστεύσας τεσσαράκοντα ἡμέρας· διὰ τοῦτο νόμον ἔλαβε πρὸς διόρθωσιν τῶν ὁμοφύλων. Τοῦτον τὸν καιρὸν ἐδίδαξεν ἡμᾶς ὁ Χριστὸς, νηστεύσας τεσσαράκοντα ἡμέρας· ἵν' ἡμᾶς παιδεύσῃ προθύμως καταδέχεσθαι τὴν αἰτίαν ταύτην, δι' ἧς νεάζεται ἡ λογικὴ χώρα, δι' ἧς ἐκτίλλονται ἄκανθαι, δι' ἧς σβέννυνται ἐπιθυμίαι, δι' ἧς καταλύεται τὰ ἔργα τοῦ διαβόλου, δι' ἧς ἡγίασται τὰ ὕδατα τοῦ Ἰορδάνου, δι' ἧς ἀναγεννᾶται ἄνθρωπος, δι' ἧς κατέρχεται τὸ Πνεῦμα τὸ ἅγιον, δι' ἧς ζωὴ καὶ ἀνάστασις. Ταύτην οἱ","english":"You heard the good works pleading on behalf of Cornelius; hear also the murder of Cain eagerly accusing him. For thus God says to Cain: The voice of your brother's blood cries out to me; and the penalty is defined, that you shall be groaning and trembling upon the earth. Hear also the reward of almsgiving and of prayer, what the angel says: Send to Joppa, and summon Peter, and he will teach you what you must do. Peter came, and when he began to speak, the Holy Spirit fell upon him, just as also upon the apostles. Do you see the reward of fasting and prayer and almsgiving—the Holy Spirit given? This is the season of fasting and almsgiving; foreseeing this season, Elijah fasted forty days; for this reason he was taken up in a chariot of fire, and to this day he is in the body. Moses foretold this season, having fasted forty days; for this reason he received the law for the correction of his kinsmen. Christ taught us this season, having fasted forty days, so that he might train us to receive eagerly this cause, through which the rational land is renewed, through which thorns are plucked out, through which desires are quenched, through which the works of the devil are destroyed, through which the waters of the Jordan are sanctified, through which man is reborn, through which the Holy Spirit descends, through which are life and resurrection. This [fast] those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"προφῆται προεφήτευσαν, ταύτην ὁ Χριστὸς ἐδίδαξε· ταύτην ἀγαπήσωμεν, ταύτην καταδεξώμεθα· προσθῶμεν ἐλεημοσύνην καὶ προσευχὴν, ἵνα τύχωμεν τοῦ ἁγίου Πνεύματος, ὥσπερ καὶ ὁ Κορνήλιος· καὶ δοξάζωμεν Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα. Αὐτῷ ἡ δόξα εἰς τοῦς αἰῶνας. Ἀμήν.","english":"The prophets foretold it, Christ taught it; let us love it, let us receive it; let us add almsgiving and prayer, that we may obtain the Holy Spirit, just as Cornelius also did; and let us glorify the Father and the Son and the Holy Spirit. To him be the glory unto the ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}