{"slug":"khazarzar-john-chrysostom-de-proditione-judae","id":"greek:khazarzar:khazarzar-john-chrysostom-de-proditione-judae","title":"De proditione Judae","title_source":"De proditione Judae","author":"John Chrysostom","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:48:12Z","cost_usd":0.004867},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-de-proditione-judae","work_id":"khazarzar-john-chrysostom-de-proditione-judae","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":41,"english_words":11660,"coptic_letters":0,"source_letters":45444,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-de-proditione-judae","status":"pass","blocking":[],"warnings":[],"stats":{"passages":41,"translated":41,"commentary_passages":0,"commentary_units":0,"english_words":11660,"source_letters":45430,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed 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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 41 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":41},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΤΗΝ ΠΡΟΔΟΣΙΑΝ ΤΟΥ ΙΟΥΔΑ, Καὶ εἰς τὸ Πάσχα, καὶ εἰς τὴν παράδοσιν τῶν μυστηρίων, καὶ περὶ τοῦ μὴ μνησικακεῖν. Τῇ ἁγίᾳ καὶ μεγάλῃ Πέμπτῃ.\n\nὉμιλία αʹ.\n\nαʹ. Ὀλίγα ἀνάγκη σήμερον πρὸς τὴν ὑμετέραν ἀγάπην εἰπεῖν· ὀλίγα δὲ ἀνάγκη εἰπεῖν, οὐκ ἐπειδὴ τῷ πλήθει τῶν λεγομένων ὑμεῖς βαρύνεσθε· οὐδὲ γὰρ ἔστιν ἑτέραν πόλιν εὑρεῖν οὕτως ἐρωτικῶς πρὸς τὴν ἀκρόασιν τῶν πνευματικῶν λογίων διακειμένην. Οὐ τοίνυν διὰ τοῦτο ὀλίγα λέγομεν, ἐπειδὴ ἀποκναίομεν ὑμᾶς τῷ πλήθει, ἀλλ' ἐπειδὴ ἀναγκαία τῆς βραχυλογίας σήμερον ἡ αἰτία· καὶ γὰρ ὁρῶ πολλοὺς τῶν πιστῶν ἐπειγομένους πρὸς τὴν τῶν φρικτῶν μυστηρίων κοινωνίαν. Ἵν' οὖν μήτ' ἐκείνης τῆς τραπέζης ἀποτύχωσι, μήτε ταύτης ἐκπέσωσιν, ἀνάγκη σύμμετρον ποιήσασθαι τὴν ἑστίασιν, ἵν' ἑκατέρωθεν ὑμῖν τὸ κέρδος γένηται, καὶ ἀπὸ ταύτης ἐφοδιασθέντες καὶ τῶν παρ' ἡμῶν λόγων, οὕτως ἀπέλθητε, καὶ μετὰ φόβου καὶ τρόμου καὶ τῆς προσηκούσης εὐλαβείας τῇ φοβερᾷ καὶ φρικτῇ προσέλθητε κοινωνίᾳ. Σήμερον, ἀγαπητοὶ, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς παρεδόθη· τῇ γὰρ ἐπιούσῃ ἑσπέρᾳ ταύτῃ, λαβόντες αὐτὸν, ἀπῆλθον οἱ Ἰουδαῖοι. Ἀλλὰ μὴ γένῃ κατηφὴς, ἀκούσας ὅτι Ἰησοῦς παρεδόθη· μᾶλλον δὲ γενοῦ κατηφὴς, καὶ κλαῦσον πικρῶς, ἀλλὰ μὴ ὑπὲρ τοῦ παραδοθέντος Ἰησοῦ, ἀλλ' ὑπὲρ τοῦ προδότου Ἰούδα. Ὁ μὲν γὰρ παραδοθεὶς τὴν οἰκουμένην ἔσωσεν, ὁ δὲ προδοὺς τὴν ἑαυτοῦ ψυχὴν ἀπώλεσε· καὶ ὁ μὲν προδοθεὶς ἐν δεξιᾷ κάθηται τοῦ Πατρὸς ἐν τοῖς οὐρανοῖς, ὁ δὲ παραδοὺς ἐν ᾅδου νῦν ἐστι, τὴν ἀπαραίτητον ἀναμένων κόλασιν.","english":"ON THE BETRAYAL BY JUDAS, and on Pascha, and on the handing over of the mysteries, and on not bearing grudges. On holy and great Thursday.\n\nHomily 1.\n\n1. There is need today to say a few things to your love; and there is need to say a few things, not because you are weighed down by the abundance of what is said—for neither is it possible to find another city so lovingly disposed toward the hearing of spiritual oracles. It is not, then, for this reason that we say few things, because we wear you out with abundance, but because the cause of brevity today is necessary; for I see many of the faithful hastening toward the communion of the dread mysteries. So that they may neither fail of that table, nor fall away from this one, it is necessary to make the feast moderate, so that the gain may come to you from both sides, and having been provisioned both from this and from our words, you may so depart, and with fear and trembling and the fitting reverence may approach the fearful and dread communion. Today, beloved, our Lord Jesus Christ was handed over; for on the evening that follows this one, the Jews took him and departed. But do not become downcast at hearing that Jesus was handed over; rather become downcast, and weep bitterly, but not for Jesus who was handed over, but for Judas the betrayer. For the one who was handed over saved the world, but the one who betrayed destroyed his own soul; and the one who was handed over sits at the right hand of the Father in the heavens, but the one who handed him over is now in Hades, awaiting the inexorable punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Διὰ τοῦτον οὖν κλαῦσον καὶ στέναξον, διὰ τοῦτον πένθησον, ἐπειδὴ καὶ ὁ Δεσπότης ἡμῶν διὰ τοῦτον ἐδάκρυσεν. Ἰδὼν γὰρ αὐτὸν, φησὶν, ἐταράχθη καὶ εἶπεν· Εἷς ἐξ ὑμῶν παραδώσει με. Ὢ πόση εὐσπλαγχνία τοῦ Δεσπότου! ὁ προδοθεὶς ὑπὲρ τοῦ προδόντος ἀλγεῖ. Ἰδὼν γὰρ αὐτὸν, ἐταράχθη, φησὶ, καὶ εἶπεν· Εἷς ἐξ ὑμῶν παραδώσει με. Τίνος ἕνεκεν ἠθύμησεν; Ὁμοῦ καὶ τὴν φιλοστοργίαν τὴν ἑαυτοῦ ἐπιδεικνύμενος, καὶ διδάσκων ἡμᾶς, ὅτι οὐ τὸν πάσχοντα κακῶς, ἀλλὰ τὸν ποιοῦντα κακῶς, τοῦτον θρηνεῖν πανταχοῦ δίκαιον. Τοῦτο γὰρ ἐκείνου χεῖρον, μᾶλλον δὲ ἐκεῖνο μὲν οὐ κακὸν, τὸ κακῶς παθεῖν, κακὸν δὲ τὸ ποιῆσαι κακῶς. Τὸ μὲν γὰρ κακῶς παθεῖν, τὴν βασιλείαν τῶν οὐρανῶν προξενεῖ, τὸ δὲ κακῶς ποιῆσαι αἴτιον ἡμῖν τῆς γεέννης καὶ τῆς κολάσεως γίνεται. Μακάριοι γὰρ, φησὶν, οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Ὁρᾷς πῶς τὸ κακῶς παθεῖν ἔχει μισθὸν καὶ ἔπαθλον τὴν βασιλείαν τῶν οὐρανῶν; Ἄκουσον πῶς τὸ κακῶς ποιῆσαι κόλασιν φέρει καὶ τιμωρίαν. Εἰπὼν γὰρ ὁ Παῦλος περὶ τῶν Ἰουδαίων, ὅτι Τὸν Κύριον ἀπέκτειναν, καὶ τοὺς προφήτας ἐδίωξαν, ἐπήγαγεν· Ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. Εἶδες πῶς οἱ μὲν διωκόμενοι τὴν βασιλείαν λαμβάνουσιν, οἱ δὲ διώκοντες τὴν ὀργὴν κληρονομοῦσι; Ταῦτα δέ μοι οὐχ ἁπλῶς νῦν εἴρηται, ἀλλ' ἵνα μὴ τοῖς ἐχθροῖς ὀργιζώμεθα, ἀλλ' ἐλεῶμεν αὐτοὺς καὶ θρηνῶμεν καὶ συναλγῶμεν αὐτοῖς· ἐκεῖνοι γάρ εἰσιν οἱ κακῶς πάσχοντες, οἱ ἐχθραίνοντες ἡμῖν. Ἂν οὕτω παρασκευάσωμεν τὴν ψυχὴν τὴν ἡμετέραν, δυνησόμεθα αὐτῶν καὶ ὑπερεύχεσθαι.","english":"Therefore weep and groan for this man, mourn for this man, since our Master also wept for this man. For seeing him, it says, he was troubled and said: One of you will betray me. O what great compassion of the Master! The one betrayed grieves for the betrayer. For seeing him, it says, he was troubled and said: One of you will betray me. For what reason was he disheartened? At once showing his own affection and teaching us that it is right everywhere to lament not the one who suffers evil, but the one who does evil. For this is worse than that—or rather, that is not evil, to suffer evil, but evil is to do evil. For to suffer evil procures the kingdom of heaven, but to do evil becomes for us the cause of Gehenna and punishment. For blessed, it says, are those who have been persecuted for the sake of righteousness, because theirs is the kingdom of heaven. Do you see how to suffer evil has as its wage and prize the kingdom of heaven? Hear how to do evil brings punishment and retribution. For Paul, having said concerning the Jews that they killed the Lord and persecuted the prophets, added: whose end will be according to their works. Did you see how those who are persecuted receive the kingdom, but those who persecute inherit wrath? And these things have been said by me now not idly, but so that we may not be angry with our enemies, but may pity them and lament and grieve with them; for those are the ones who suffer evil, those who are hostile to us. If we prepare our soul in this way, we will be able even to pray for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Διὰ γὰρ τοῦτο τετάρτην ἡμέραν ταύτην ἔχω διαλεγόμενος ὑμῖν περὶ εὐχῆς ὑπὲρ τῶν ἐχθρῶν, ἵνα μόνιμος γένηται τῆς διδασκαλίας ὁ λόγος, τῇ συνεχείᾳ τῆς παραινέσεως ῥιζωθείς. Διὰ τοῦτο συνεχῶς ἀπαντλοῦμαι τοῖς ῥήμασιν, ὥστε τὸ οἴδημα τῆς ὀργῆς ὑπονοστῆσαι, καὶ κατασταλῆναι τὴν φλεγμονὴν, ὥστε καθαρὸν ὀργῆς εἶναι τὸν\n\nεὐχῇ προσιόντα. Οὐδὲ γὰρ ὁ Χριστὸς ὑπὲρ τῶν ἐχθρῶν ταῦτα παρῄνεσε μόνον, ἀλλὰ καὶ ὑπὲρ ἡμῶν τῶν ἀφιέντων ἐκείνοις τὰ ἁμαρτήματα· μείζονα γὰρ λαμβάνεις ἢ δίδως, ἀφιεὶς τὴν ὀργὴν τῷ ἐχθρῷ. Καὶ πῶς μείζονα λαμβάνω; φησίν. Ἐὰν ἀφήσῃς τὰ εἰς τὸν ἐχθρὸν ἁμαρτήματα, συγχωρεῖταί σοι τὰ εἰς τὸν Δεσπότην πλημμελήματα. Ἐκεῖνα ἀνίατά εἰσι καὶ ἀσύγγνωστα· ταῦτα πολλὴν ἔχει παραμυθίαν καὶ συγγνώμην. Ἄκουσον γοῦν τοῦ Ἠλὶ λέγοντος πρὸς τοὺς υἱοὺς αὐτοῦ· Ἐὰν ἁμαρτάνων ἁμάρτῃ ἄνθρωπος εἰς ἄνθρωπον, καὶ προσεύξονται περὶ αὐτοῦ· ἐὰν δὲ εἰς Θεὸν ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ; Ὥστε ἐκεῖνο τὸ τραῦμα οὔτε εὐχῇ ῥᾳδίως λύεται· εὐχῇ μὲν οὐ λύεται, συγχωρήσει δὲ τῶν ἁμαρτημάτων τῶν εἰς τὸν πλησίον λέλυται. Διὸ ἐκεῖνα μὲν μύρια τάλαντα ἐκάλεσεν ὁ Χριστὸς, τὰ εἰς τὸν Δεσπότην ἁμαρτήματα· ταῦτα δὲ ἑκατὸν δηνάρια. Ἄφες οὖν ἑκατὸν δηνάρια, ἵνα ἀφεθῇ σοι μύρια τάλαντα. βʹ. Ἀλλὰ τὰ μὲν περὶ τῆς εὐχῆς τῆς ὑπὲρ τῶν ἐχθρῶν ἱκανῶς εἴρηται· ἐπὶ δὲ τὸν τῆς προδοσίας, εἰ δοκεῖ, ἐπανέλθωμεν λόγον, καὶ ἴδωμεν πῶς παρεδόθη ἡμῶν ὁ Δεσπότης. Τότε πορευθεὶς εἷς τῶν δώδεκα, Ἰούδας ὁ λεγόμενος Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς, εἶπε· Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν;","english":"For this reason I have spent this fourth day speaking with you about prayer for enemies, so that the word of teaching may become lasting, rooted by the continuity of exhortation. For this reason I continually draw out my words, so that the swelling of anger may subside and the inflammation be calmed, so that the one who approaches in prayer may be clean of anger. For Christ did not give these instructions only for enemies, but also for us who forgive them their sins; for you receive greater things than you give when you forgive your enemy's anger. And how do I receive greater things? he says. If you forgive sins against your enemy, your offenses against the Master are forgiven you. Those are incurable and unpardonable; these have much consolation and pardon. Listen, then, to Eli speaking to his sons: If a man sinning sins against a man, and they will pray for him; but if he sins against God, who will pray for him? So that wound is not easily loosed even by prayer; it is not loosed by prayer, but by the forgiveness of sins against one's neighbor it is loosed. Therefore Christ called those ten thousand talents—the sins against the Master—but these a hundred denarii. Forgive, then, a hundred denarii, so that ten thousand talents may be forgiven you. 2. But the matters concerning prayer for enemies have been sufficiently stated; but let us return, if it seems good, to the account of the betrayal, and let us see how our Master was betrayed. Then one of the twelve, Judas called Iscariot, went to the chief priests and said: What are you willing to give me, and I will deliver him to you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Καὶ δοκεῖ μὲν σαφὲς εἶναι τὸ λεγόμενον, καὶ μηδὲν πλέον αἰνίττεσθαι· εἰ δέ τις ἀκριβῶς ἐξετάσῃ ἓν ἕκαστον τῶν λεγομένων, πολλὴν ἔχει τὴν θεωρίαν, καὶ πολὺ τὸ βάθος τῶν νοημάτων. Καὶ πρῶτον, ὁ καιρός. Οὐ γὰρ ἁπλῶς αὐτὸν ἐπισημαίνεται ὁ εὐαγγελιστής· οὐ γὰρ εἶπε πορευθεὶς ἁπλῶς. ἀλλὰ προσέθηκε τὸ Τότε πορευθείς. Τότε; εἰπέ μοι, πότε; καὶ τίνος ἕνεκεν ἐπισημαίνει τὸν χρόνον; τί με βούλεται διδάξαι; Οὐ γὰρ ἁπλῶς εἴρηται τὸ, Τότε, καὶ γὰρ Πνεύματι φθεγγόμενος οὐδὲ ἁπλῶς οὐδὲ εἰκῆ φθέγγεται. Τί οὖν ἐστι τὸ, Τότε; Πρὸ αὐτοῦ τοῦ χρόνου, πρὸ αὐτῆς τῆς ὥρας προσῆλθε πόρνη, ἀλάβαστρον μύρου ἔχουσα, καὶ κατέχεε τὸ ἔλαιον ἐκεῖνο ἐπὶ τὴν κεφαλὴν τοῦ Κυρίου. Ἐπεδείξατο πολλὴν θεραπείαν, ἐπεδείξατο πολλὴν πίστιν, πολλὴν ὑπακοὴν καὶ εὐλάβειαν· μετεβλήθη ἀπὸ τοῦ προτέρου βίου, ἐγένετο βελτίων καὶ σωφρονεστέρα. Καὶ ὅτε ἡ πόρνη μετενόησεν, ὅτε τὸν Δεσπότην ἐπεσπάσατο, τότε ὁ μαθητὴς τὸν διδάσκαλον προέδωκε. Διὰ τοῦτο εἶπε, Τότε, ἵνα μὴ κατηγορήσῃς τοῦ διδασκάλου ἀσθένειαν, ὅταν ἴδῃς τὸν μαθητὴν προδιδόντα τὸν διδάσκαλον. Τοσαύτη γὰρ ἦν ἡ δύναμις τοῦ διδασκάλου, ὡς καὶ πόρνας ἐπισπᾶσθαι εἰς τὴν οἰκείαν ὑπακοήν. Τί οὖν, φησὶν, ὁ πόρνας ἐπισπώμενος, μαθητὴν οὐκ ἴσχυσεν ἐπισπάσασθαι; Ἴσχυεν ἐπισπάσασθαι τὸν μαθητὴν, ἀλλ' οὐκ ἠβούλετο ἀνάγκῃ ποιῆσαι καλὸν, οὐδὲ βίᾳ ἑλκύσαι πρὸς ἑαυτόν. Τότε πορευθείς. Ἔχει τι καὶ τοῦτο οὐ μικρὸν θεώρημα, τὸ, Πορευθείς·","english":"And what is said seems to be clear and to hint at nothing more; but if one examines each of the things said precisely, it has great depth of contemplation and much profundity of thought. And first, the timing. For the evangelist does not mark it without reason; for he did not simply say \"he went.\" But he added \"Then he went.\" Then? Tell me, when? And for what reason does he mark the time? What does he wish to teach me? For \"Then\" is not said without reason, for speaking by the Spirit he speaks neither without reason nor at random. What then is \"Then\"? Before that time, before that very hour, a prostitute came forward, holding an alabaster jar of ointment, and poured that oil upon the head of the Lord. She displayed great devotion, she displayed great faith, great obedience and reverence; she was changed from her former life, she became better and more chaste. And when the prostitute repented, when she drew the Master to herself, then the disciple betrayed the teacher. For this reason he said \"Then,\" so that you might not accuse the teacher of weakness when you see the disciple betraying the teacher. For such was the power of the teacher as to draw even prostitutes to his own obedience. What then, he says, does the one who draws prostitutes not have power to draw a disciple? He had power to draw the disciple, but he did not wish to make a good thing by necessity, nor to drag him to himself by force. \"Then he went.\" This too has no small contemplation—the \"he went.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"οὐ γὰρ μετακληθεὶς ὑπὸ τῶν ἀρχιερέων, οὐκ ἀναγκασθεὶς οὐδὲ βιασθεὶς, ἀλλ' αὐτὸς ἀφ' ἑαυτοῦ καὶ οἴκοθεν ἔτεκε τὸν δόλον, καὶ τὴν γνώμην ἐξήγαγε ταύτην, οὐδένα ἔχων σύμβουλον τῆς πονηρίας ταύτης. Τότε πορευθεὶς εἷς τῶν δώδεκα. Τί ἐστιν, Εἷς τῶν δώδεκα; Καὶ τοῦτο μεγίστην αὐτῷ δείκνυσιν οὖσαν τὴν κατηγορίαν τῷ εἰπεῖν, Εἷς τῶν δώδεκα. Καὶ γὰρ ἦσαν ἕτεροι μαθηταὶ τῷ Ἰησοῦ ἑβδομήκοντα τὸν ἀριθμόν· ἀλλ' ἐκεῖνοι τὰ δευτερεῖα εἶχον, ἐκεῖνοι οὐ τοσαύτης ἀπέλαυον τῆς τιμῆς, οὐδὲ τοσαύτης μετεῖχον τῆς παῤῥησίας, οὐκ ἐκοινώνησαν ἀποῤῥήτων τοσοῦτον, ὡς οἱ δώδεκα. Οὗτοι μάλιστα ἦσαν δόκιμοι, καὶ ὁ περὶ τὸν βασιλέα χορὸς οὗτος ἦν· αὕτη ἡ συμμορία ἡ περὶ τὸν διδάσκαλον, καὶ ἀπὸ ταύτης ἐξεπήδησεν ὁ Ἰούδας. Ἵν' οὖν μάθῃς ὅτι οὐ μαθητὴς ἁπλῶς αὐτὸν προὔδωκεν, ἀλλὰ τῆς δοκιμωτάτης τάξεως εἷς, διὰ τοῦτό φησιν· Εἷς τῶν δώδεκα. Καὶ οὐκ αἰσχύνεται ὁ ταῦτα γράψας Ματθαῖος. Τίνος ἕνεκεν οὐκ αἰσχύνεται; Ἵνα μάθῃς, ὅτι πανταχοῦ μετὰ ἀληθείας πάντα φθέγγονται, καὶ οὐδὲν ἀποκρύπτονται, οὐδὲ τὰ δοκοῦντα εἶναι ἐπονείδιστα. Ταῦτα γὰρ τὰ δοκοῦντα εἶναι ἐπονείδιστα, ταῦτα δείκνυσι τοῦ Δεσπότου τὴν φιλανθρωπίαν· ὅτι τὸν προδότην, τὸν λῃστὴν, τὸν κλέπτην, τοσούτων ἠξίωσεν ἀγαθῶν, καὶ μέχρι τῆς ἐσχάτης διαβαστάζων αὐτὸν διετέλει τῆς ὥρας· καὶ γὰρ ἐνουθέτει καὶ παρῄνει καὶ πάντα τρόπον ἐπεμελεῖτο. Εἰ δὲ","english":"For he was not summoned by the chief priests, nor compelled, nor forced, but of himself and from his own house he brought forth the treachery and produced this resolve, having no one as counselor of this wickedness. Then one of the twelve went. What is this, \"One of the twelve\"? This too shows the accusation against him to be very great, by saying, \"One of the twelve.\" For Jesus had other disciples, seventy in number; but those held the second rank, those did not enjoy so great an honor, nor did they share so great a confidence, nor were they partakers of secrets to such an extent as the twelve. These especially were approved, and this was the chorus around the King; this was the company around the Teacher, and from this Judas sprang forth. In order, then, that you may learn that it was not a disciple simply who betrayed him, but one of the most approved rank, for this reason he says, \"One of the twelve.\" And Matthew who wrote these things is not ashamed. For what reason is he not ashamed? In order that you may learn that everywhere they speak all things with truth, and conceal nothing, not even the things that seem to be disgraceful. For these things that seem to be disgraceful, these show the Master's love for humanity: that the traitor, the robber, the thief, he deemed worthy of so many good things, and continued bearing with him until the last hour; for he admonished and exhorted and in every way took care of him. But if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"μὴ προσεῖχεν ἐκεῖνος, οὐχ ὁ Κύριος αἴτιος· καὶ μάρτυς ἡ πόρνη· αὕτη γὰρ προσέχουσα ἑαυτῇ ἐσώθη. Μὴ τοίνυν ἀπογνῷς σεαυτοῦ, πρὸς τὴν πόρνην ἀπιδών· μηδὲ θαῤῥήσῃς σεαυτῷ, πρὸς τὸν Ἰούδαν ἰδών. Ἀμφότερα γὰρ ταῦτα ὀλέθρια, καὶ τὸ θαῤῥεῖν, καὶ τὸ ἀπογινώσκειν· τὸ μὲν γὰρ θαῤῥεῖν τὸν ἑστηκότα ποιεῖ πεσεῖν, τὸ δὲ ἀπογινώσκειν τὸν κείμενον οὐκ ἀφίησιν ἀναστῆναι. Διὰ τοῦτο ὁ Παῦλος παρῄνει λέγων· Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ. Ἔχεις ἀμφοτέρων τὰ παραδείγματα, πῶς ὁ μαθητὴς δοκῶν ἑστάναι, ἔπεσε· καὶ πῶς ἡ πόρνη κειμένη, ἀνέστη. Εὐόλισθον ἡμῶν ἡ γνώμη, εὐπερίτρεπτον ἡ προαίρεσις· διὰ τοῦτο ἑαυτοὺς πανταχόθεν ἀσφαλίζεσθαι καὶ τειχίζεσθαι χρή. Τότε πορευθεὶς εἷς τῶν δώδεκα, Ἰούδας Ἰσκαριώτης. Ὁρᾷς ἀπὸποίου χοροῦ ἐξέπεσεν; ὁρᾷς ποίας διδασκαλίας κατεφρόνησεν; ὁρᾷς ὅσον κακόν ἐστιν ἡ ῥᾳθυμία καὶ ἡ ὀλιγωρία; Ἰούδας ὁ λεγόμενος Ἰσκαριώτης. Τί μοι λέγεις αὐτοῦ τὴν πόλιν; Εἴθε μὴ τοῦτον ἐγίνωσκον! Ἰούδας ὁ λεγόμενος Ἰσκαριώτης. Τίνος ἕνεκεν τὴν πόλιν αὐτοῦ λέγεις; Ἦν ἕτερος Ἰούδας μαθητὴς, ζηλωτὴς ἐπικαλούμενος. Ἵν' οὖν διὰ τῆς ὁμωνυμίας μὴ γένηταί τις πλάνη, διεῖλε τοῦτον ἀπ' ἐκείνου, καὶ ἐκεῖνον μὲν ἀπὸ τῆς ἀρετῆς ὠνόμασεν, Ἰούδας ὁ ζηλωτής· τοῦτον δὲ οὐκ ὠνόμασεν ἀπὸ τῆς κακίας· οὐ γὰρ εἶπεν, Ἰούδας ὁ προδότης. Καίτοι ἐχρῆν, ὥσπερ ἐκεῖνον ἀπὸ τῆς ἀρετῆς ἐκάλεσεν, οὕτω καὶ τοῦτον ἀπὸ τῆς κακίας προσαγορεῦσαι, καὶ εἰπεῖν, Ἰούδας ὁ προδότης· ἀλλ' ἵνα σε παιδεύσῃ καθαρὰν ἔχειν κατηγορίας τὴν γλῶτταν, καὶ αὐτοῦ τοῦ προδότου φείδεται.","english":"That man paid no heed; the Lord is not the cause—and the harlot is my witness, for she, by paying heed to herself, was saved. Therefore do not despair of yourself, looking to the harlot; nor be confident in yourself, looking to Judas. For both of these are destructive—both confidence and despair. For confidence makes the one who stands to fall, while despair does not allow the one who lies down to rise. For this reason Paul exhorted, saying: Let him who thinks he stands take heed lest he fall. You have examples of both: how the disciple who thought he stood fell, and how the harlot who lay down rose. Our judgment is easily slipped, our will easily overturned; therefore we must secure and wall ourselves off on every side. Then one of the twelve went, Judas Iscariot. Do you see from what a choir he fell? Do you see what teaching he despised? Do you see how great an evil is negligence and carelessness? Judas, the one called Iscariot. Why do you tell me his city? Would that I did not know this man! Judas, the one called Iscariot. For what reason do you tell his city? There was another Judas, a disciple, called the Zealot. So that no error might arise from the shared name, he distinguished this man from that one, and named the latter from his virtue—Judas the Zealot—but this man he did not name from his wickedness; for he did not say, Judas the traitor. And yet he ought, just as he called that one from his virtue, so also to have addressed this one from his wickedness and said, Judas the traitor; but in order to train you to keep your tongue pure of accusation, he spares even the traitor himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Πορευθεὶς γὰρ, φησὶν, εἷς τῶν δώδεκα, Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς, εἶπεν αὐτοῖς· Τί μοι θέλετε δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Ὢ τῆς μιαρᾶς ἐκείνης φωνῆς! Καὶ πῶς ἐξεπήδησε τοῦ στόματος; πῶς ἐκίνησε τὴν γλῶσσαν; πῶς οὐκ ἐνάρκησεν ἅπαν τὸ σῶμα; πῶς οὐκ ἐξέστη ἡ διάνοια; γʹ. Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Ταῦτά σε ἐπαίδευσεν ὁ Χριστὸς, εἰπέ μοι; οὐ διὰ τοῦτο ἔλεγε, Μὴ κτήσασθε χρυσὸν, μηδὲ ἄργυρον, μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, ἄνωθεν προαναστέλλων σου τῆς φιλαργυρίας τὴν ὑπόθεσιν; οὐ ταῦτα παρῄνει διηνεκῶς καὶ μετὰ τούτων ἔλεγεν, Ἐάν τίς σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην; Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Ὢ τῆς ἀπονοίας! Ἀντὶ τίνος, εἰπέ μοι; τί μικρὸν ἢ μέγα ἐγκαλεῖν ἔχων, παραδίδως τὸν διδάσκαλον; ὅτι σοι παρέδωκε τῶν δαιμόνων τὴν ἐξουσίαν; ὅτι νοσήματα λύειν ἐποίησεν; ὅτι λέπρας καθαίρειν; ὅτι νεκροὺς ἀνιστᾷν; ὅτι τῇ τυραννίδι ἐπέστησε τοῦ θανάτου; ἀντὶ τούτων τῶν εὐεργεσιῶν ταύτας δίδως τὰς ἀμοιβάς; Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω. αὐτόν; Ὢ τῆς ἀπονοίας! μᾶλλον δὲ, ὢ τῆς φιλαργυρίας! πάντα γὰρ ἐκείνη ἔτεκε τὰ κακά· ἐκείνης αὐτὸς ἐπιθυμήσας, προὔδωκε τὸν διδάσκαλον. Τοιοῦτον γάρ ἐστιν ἡ πονηρὰ ῥίζα ἐκείνη, δαίμονος χαλεπώτερον τὰς ἀλούσας ἐκβακχεύει ψυχὰς, καὶ ποιεῖ πάντας ἀγνοεῖν, καὶ ἑαυτὸν καὶ τοὺς πλησίον καὶ τοὺς τῆς φύσεως νόμους, καὶ αὐτῶν ἐκβάλλει τῶν φρενῶν καὶ παραπλῆγας ἐργάζεται. Ὅρα γὰρ πόσα ἐξέβαλεν ἐκ τῆς τοῦ Ἰούδα ψυχῆς·","english":"For, it says, one of the twelve, Judas Iscariot, went to the chief priests and said to them: What are you willing to give me, and I will hand him over to you? O that foul voice! And how did it leap from the mouth? How did it move the tongue? How did the whole body not grow numb? How did the mind not go out of itself? What are you willing to give me, and I will hand him over to you? Was this what Christ taught you, tell me? Was it not for this reason that he said, Do not acquire gold, nor silver, nor bronze for your belts, from the outset cutting off beforehand the very pretext of your love of money? Did he not constantly advise these things and with them say, If anyone strikes you on the right cheek, turn to him the other also? What are you willing to give me, and I will hand him over to you? O the madness! In return for what, tell me? What small or great thing did you have to accuse him of, that you hand over the teacher? Because he handed over to you the authority over the demons? Because he enabled you to loose diseases? Because to cleanse leprosies? Because to raise the dead? Because he set you over the tyranny of death? In return for these benefactions you give these recompenses? What are you willing to give me, and I will hand him over to you? O the madness! Rather, O the love of money! For that gave birth to all evils; desiring it, he betrayed the teacher. For such is that evil root: more savage than a demon, it drives the souls it has caught into a bacchic frenzy, and makes all men ignorant—both of themselves and of their neighbors and of the laws of nature—and casts them out of their very senses and renders them deranged. For observe how many things it cast out of the soul of Judas:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"τὴν ὁμιλίαν, τὴν συνήθειαν, τὴν κοινωνίαν τὴν ἐν τραπέζῃ, τὰ θαύματα, τὴν διδασκαλίαν, τὴν παραίνεσιν, τὴν νουθεσίαν· ταῦτα πάντα εἰς λήθην ἐνέβαλεν ἡ φιλαργυρία τότε. Διὰ τοῦτο εἰκότως ὁ Παῦλος ἔλεγεν, ὅτι Ῥίζα πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία. –Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν. Πολλὴ ἡ ἀπόνοια τοῦ ῥήματος. Παραδίδως, εἰπέ μοι, τὸν πάντα κρατοῦντα, τὸν δαιμόνων ἐξουσιάζοντα, τῇ θαλάττῃ ἐπιτάττοντα, τὸν τῆς φύσεως ἁπάντων Δεσπότην; Ἵν' οὖν αὐτοῦ καταστείλῃ τὴν ἀπόνοιαν, καὶ δείξῃ ὅτι εἰ μὴ ἐβούλετο, οὐκ ἂν παρεδόθη, ἄκουσον τί ποιεῖ. Κατ' αὐτὸν τὸν καιρὸν τῆς προδοσίας, ὅτε ἐπῆλθον αὐτῷ, ξύλα ἔχοντες καὶ λαμπάδας καὶ φῶς, λέγει αὐτοῖς· Τίνα ζητεῖτε; καὶ ἠγνόουν ὃν ἤμελλον συλλαμβάνειν. Τοσοῦτον ἀπεῖχε τοῦ δυνηθῆναι παραδοῦναι αὐτὸν ὁ Ἰούδας, ὅτι οὐδὲ ἑώρα παρόντα, ὃν ἤμελλε παραδώσειν, καὶ ταῦτα λαμπάδων οὐσῶν\n\nκαὶ φωτὸς τοσούτου. Ὅτι γὰρ τοῦτο ᾐνίξατο ὁ εὐαγγελιστὴς, φησί· Λαμπάδας εἶχον καὶ φῶς, καὶ οὐχ ἑώρων αὐτόν. Καὶ καθ' ἑκάστην δὲ αὐτὸν ὑπεμίμνησκεν ἡμέραν, καὶ δι' ἔργων, καὶ διὰ ῥημάτων, δεικνὺς ὅτι οὐ λήσεται προδιδούς. Καὶ οὔτε φανερῶς αὐτὸν ἤλεγχεν ἐπὶ πάντων, ὥστε μὴ ἀναισχυντότερον αὐτὸν ἐργάσασθαι· οὔτε παρεσιώπα, ἵνα μὴ νομίζων λανθάνειν, ἀδεῶς ἐπιχειρῇ τὴν προδοσίαν, ἀλλὰ συνεχῶς ἔλεγεν, Εἷς ἐξ ὑμῶν παραδώσει με· οὐ μέντοι φανερὸν αὐτὸν καθίστη. Πολλοὺς δὲ καὶ περὶ γεέννης διῆλθε λόγους, πολλοὺς καὶ περὶ βασιλείας, καὶ τὴν ἐφ' ἑκάτερα δύναμιν ἐπεδείξατο, τὴν ἐν τῷ κολάζειν τοὺς ἁμαρτάνοντας, καὶ τὴν ἐν τῷ τιμᾷν τοὺς κατορθοῦντας.","english":"The companionship, the familiarity, the fellowship at the table, the miracles, the teaching, the exhortation, the admonition—all these things greed at that time cast into forgetfulness. For this reason Paul rightly said: The love of money is the root of all evils. What are you willing to give me, and I will hand him over to you? Great is the madness of the utterance. Tell me, do you hand over the one who holds all things, who has authority over demons, who commands the sea, the Master of all nature? So then, in order to restrain his madness and to show that if he had not willed it, he would not have been handed over, hear what he does. At the very time of the betrayal, when they came upon him carrying clubs and torches and light, he says to them: Whom do you seek? And they did not know the one they were about to seize. So far was Judas from being able to hand him over that he did not even see the one he was about to hand over, though he was present, and that too when there were torches and so great a light. For the evangelist hinted at this when he says: They had torches and light, and they did not see him. And each day he reminded him, both by deeds and by words, showing that he would not escape notice in betraying him. And he neither exposed him openly before all, so that he would not make him more shameless; nor did he keep silent, lest, thinking he was escaping notice, he might attempt the betrayal without fear; but he kept saying continually: One of you will hand me over—yet he did not make him manifest. And he set forth many discourses about Gehenna, and many about the kingdom, and he displayed the power in each direction, both in punishing those who sin and in honoring those who do right.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ἀλλὰ ταῦτα πάντα ἐκεῖνος παρεκρούσατο, ὁ δὲ Θεὸς βίᾳ οὐχ εἵλκυσεν. Ἐπειδὴ γὰρ κυρίους ἡμᾶς ἐποίησε καὶ τῆς τῶν φαύλων καὶ τῆς τῶν ἀγαθῶν πράξεων αἱρέσεως, καὶ ἑκόντας εἶναι βούλεται καλούς· διὰ τοῦτο, ἂν μὴ βουλοίμεθα, οὐ βιάζεται οὐδ' ἀναγκάζει· τὸ γὰρ βιασθέντα εἶναι χρηστὸν, οὐκ ἔστιν εἶναι χρηστόν. Ἐπεὶ οὖν κἀκεῖνος γνώμης κύριος ἦν, καὶ ἐν ἐξουσίᾳ τοῦ μὴ πεισθῆναι, καὶ πρὸς φιλαργυρίαν μὴ ἀποκλῖναι, διὰ τοῦτο ἀπετυφλώθη τὴν διάνοιαν, καὶ τὴν σωτηρίαν τὴν ἑαυτοῦ προέδωκε· καί φησι, Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Ἐλέγχων τοίνυν τοῦ νοὸς αὐτοῦ τὴν τύφλωσιν καὶ τὴν ἀπόνοιαν ὁ εὐαγγελιστὴς, φησίν· Ἐν τῷ καιρῷ τῆς ἐφόδου ὁ Ἰούδας εἱστήκει ἐγγὺς αὐτῶν, ἐκεῖνος ὁ εἰπών· Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Οὐκ ἐντεῦθεν δὲ μόνον ἔστι θεάσασθαι τὴν δύναμιν τοῦ Χριστοῦ, ἀλλ' ὅτι καὶ φωνὴν ἀφέντος ψιλὴν, ἀπῆλθον καὶ ἔπεσον χαμαί. Ἐπειδὴ δὲ οὐδὲ οὕτως ἀφίσταντο τῆς ἀναισχυντίας, λοιπὸν ἑαυτὸν παραδίδωσι, μονονουχὶ λέγων· Ἐγὼ τὸ ἐμαυτοῦ ὅλον ἐποίησα, τὴν δύναμιν ἐξεκάλυψα τὴν ἐμαυτοῦ, ἔδειξα ὅτι ἀδυνάτοις ἐπιχειρεῖτε πράγμασιν. Ἠβουλήθην καταστεῖλαι ὑμῶν τὴν πονηρίαν· ἐπειδὴ δὲ ὑμεῖς οὐκ ἠβουλήθητε, ἀλλ' ἐπιμένετε παραπαίοντες, ἰδοὺ παραδίδωμι ἐμαυτόν. Ταῦτα δέ μοι εἴρηται, ἵνα μὴ κατηγορῶσί τινες τοῦ Χριστοῦ, λέγοντες· Διὰ τί οὐ μετέβαλε τὸν Ἰούδαν; διὰ τί οὐκ ἐποίησεν αὐτὸν σώφρονα καὶ ἐπιεικῆ; Πῶς ἔδει ἐπιεικῆ ποιῆσαι αὐτόν; ἀνάγκῃ, ἢ γνώμῃ; Εἰ μὲν ἀνάγκῃ, οὐδ' οὕτως ἔμελλεν ἔσεσθαι βελτίων· οὐδεὶς γὰρ ἀνάγκῃ γένοιτ' ἂν ἀγαθός·","english":"But that man cast all these things aside, while God did not drag him by force. For since he made us masters of the choice of both base and good actions, and wills that we be good willingly, for this reason, if we are unwilling, he does not force or compel us; for to be good under compulsion is not to be good. Since, then, that man also was master of his own judgment and had it in his power not to be persuaded and not to incline toward the love of money, for this reason he was blinded in his mind and betrayed his own salvation; and he says, \"What will you give me, and I will deliver him to you?\" The evangelist, then, exposing the blindness and the folly of his mind, says: At the time of the arrest Judas stood near them, that one who had said, \"What will you give me, and I will deliver him to you?\" And it is not from this alone that one can behold the power of Christ, but also that when he merely uttered a voice, they went away and fell to the ground. And since not even so did they withdraw from their shamelessness, he then delivers himself up, all but saying: I have done my whole part, I have uncovered my power, I have shown that you are attempting impossible things. I wished to restrain your wickedness; but since you were unwilling, and persist in your madness, behold, I deliver myself up. And these things I have said so that some may not accuse Christ, saying: Why did he not change Judas? Why did he not make him temperate and gentle? How ought he to have made him gentle? By necessity, or by his own judgment? If by necessity, not even so would he have been better; for no one would become good by necessity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"εἰ δὲ γνώμῃ καὶ προαιρέσει, πάντα τὰ δυνάμενα διορθῶσαι προαίρεσιν καὶ γνώμην εἰσήνεγκεν. Εἰ δὲ μὴ ἐβουλήθη δέξασθαι τὸ φάρμακον, οὐ τοῦ ἰατροῦ τὸ ἔγκλημα, ἀλλὰ τοῦ τὴν θεραπείαν διακρουσαμένου. Ὅρα οὖν ὅσα ἐποίησεν, ὥστε αὐτὸν ἀνακτήσασθαι καὶ διασῶσαι. Ἐδίδασκεν αὐτὸν πᾶσαν φιλοσοφίαν διὰ πραγμάτων, διὰ ῥημάτων, ἀνώτερον αὐτὸν τῶν δαιμόνων ἐποίησε, θαύματα ἐργάζεσθαι πολλὰ παρεσκεύασεν, ἐφόβησε τῇ τῆς γεέννης ἀπειλῇ, προετρέψατο τῇ τῆς βασιλείας ἐπαγγελίᾳ· ἤλεγξε διηνεκῶς τὰ ἀπόῤῥητα αὐτοῦ βουλεύματα, ἐλέγχων δὲ οὐκ ἐδημοσίευε· τοὺς πόδας αὐτοῦ μετὰ τῶν ἄλλων ἔνιψεν, ἁλῶν αὐτῷ καὶ τραπέζης ἐκοινώνησεν· οὐδὲν, οὐ μικρὸν, ἢ μέγα ἐνέλιπεν· ὁ δὲ ἑκὼν ἔμεινεν ἀδιόρθωτος. Καὶ ἵνα μάθῃς, ὅτι δυνατὸς ὢν μεταβαλέσθαι οὐκ ἠθέλησεν, ἀλλὰ τῆς αὐτοῦ ῥᾳθυμίας τὸ πᾶν ἐγένετο, ἄκουσον. Ἐπειδὴ γὰρ παρέδωκεν αὐτὸν, ἔῤῥιψε τὰ τριάκοντα ἀργύρια, καί φησιν· Ἥμαρτον παραδοὺς αἷμα δίκαιον. Τί γέγονεν; Ὅτε θαυματουργοῦντα εἶδες, οὐκ ἔλεγες, Ἥμαρτον παραδοὺς αἷμα ἀθῶον· ἀλλὰ, Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Ἐπειδὴ δὲ τὸ κακὸν προεχώρησε, καὶ ἡ προδοσία τέλος ἔσχε, καὶ ἡ ἁμαρτία ἀπήρτιστο, τότε ἐπέγνως τὴν ἁμαρτίαν. Τί οὖν ἐντεῦθεν μανθάνομεν; Ὅτι ὅταν μὲν ῥᾳθυμῶμεν, οὐδὲ παραίνεσις ἡμᾶς ὠφελεῖ· ὅταν δὲ σπουδάζωμεν, καὶ αὐτοὶ ἀφ' ἑαυτῶν διαναστῆναι δυνάμεθα. Καὶ γὰρ καὶ οὗτος, ὅτε παρῄνει μὲν ὁ διδάσκαλος, οὐκ ἤκουεν· ὅτε δὲ οὐδεὶς ἦν ὁ παραινῶν, τὸ οἰκεῖον συνειδὸς ἐπανέστη, καὶ μηδενὸς ὄντος διδασκάλου μετεβάλετο, καὶ κατέγνω τῶν τετολμημένων, καὶ ἔῤῥιψε τὰ τριάκοντα ἀργύρια.","english":"But if by judgment and choice, he brought in all things capable of correcting judgment and choice. And if he was not willing to accept the medicine, the blame is not the physician's but that of the one who rejected the cure. Consider, then, how many things he did in order to recover him and save him. He taught him all philosophy through deeds and through words; he made him superior to the demons; he prepared him to work many wonders; he frightened him with the threat of Gehenna; he urged him on with the promise of the kingdom; he continually exposed his secret designs, yet while exposing them he did not make them public; he washed his feet along with the others; he shared salt and table with him; nothing, small or great, was left undone; but he willingly remained uncorrected. And so that you may learn that, though able to change, he was not willing, but the whole thing came from his own negligence, hear this. For when he had handed him over, he threw down the thirty pieces of silver and says: \"I have sinned by betraying innocent blood.\" What happened? When you saw him working wonders, you did not say, \"I have sinned by betraying innocent blood\"; but, \"What are you willing to give me, and I will hand him over to you?\" But when the evil had advanced, and the betrayal had reached its end, and the sin was complete, then you recognized the sin. What, then, do we learn from this? That when we are negligent, not even exhortation benefits us; but when we are earnest, we are able even of ourselves to rise up. For this man too, when the teacher was exhorting, did not listen; but when there was no one exhorting, his own conscience rose up against him, and with no teacher present he changed, and condemned what he had dared, and threw down the thirty pieces of silver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Καὶ ἔστησαν, φησὶν, αὐτῷ τριάκοντα ἀργύρια. Τιμὴν κατέβαλον\n\nαἵματος τιμὴν οὐκ ἔχοντος. Τί λαμβάνεις τριάκοντα ἀργύρια, ὦ Ἰούδα; Δωρεὰν ἦλθεν ὁ Χριστὸς ἐκχέαι τὸ αἷμα τοῦτο ὑπὲρ τῆς οἰκουμένης, ὑπὲρ οὗ σύμφωνα σὺ ποιεῖς καὶ συναλλάγματα ἀναιδῆ. Τί γὰρ ἀναιδέστερον τοῦ συναλλάγματος τούτου; δʹ. Τότε προσῆλθον οἱ μαθηταί. Τότε· πότε; Ὅτε ταῦτα ἐγένετο, ὅτε ἡ προδοσία προεχώρησεν, ὅτε ἑαυτὸν ἀπώλεσεν ὁ Ἰούδας, Προσῆλθον αὐτῷ οἱ μαθηταὶ λέγοντες· Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Εἶδες μαθητήν; εἶδες μαθητάς; Ἐκεῖνος προδίδωσι τὸν Δεσπότην, οὗτοι περὶ τὸ Πάσχα μεριμνῶσιν· ἐκεῖνος σύμφωνα ποιεῖ, οὗτοι πρὸς ὑπηρεσίαν παρεσκεύαζον. Τῶν αὐτῶν ἀπέλαυσαν κἀκεῖνος καὶ οὗτοι θαυμάτων, τῶν αὐτῶν διδαγμάτων, τῆς αὐτῆς ἐξουσίας· πόθεν οὖν ἡ μεταβολή; Ἀπὸ τῆς προαιρέσεως· αὕτη πάντων αἰτία πανταχοῦ καὶ τῶν ἀγαθῶν καὶ τῶν κακῶν. Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Ἡ ἑσπέρα αὕτη ἦν τότε· ἐπεὶ οὖν οἰκίαν οὐκ εἶχεν ὁ Δεσπότης, διὰ τοῦτο αὐτῷ λέγουσι· Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Οὐκ ἔχομεν καταγώγιον ὡρισμένον, οὐκ ἔχομεν σκηνὴν, οὐδὲ οἰκίαν. Μανθανέτωσαν οἱ τὰς λαμπρὰς οἰκοδομοῦντες οἰκίας, καὶ τὰς εὐρείας στοὰς, καὶ τοὺς μακροὺς περιβόλους, ὅτι οὐκ εἶχεν ὁ Χριστὸς ποῦ τὴν κεφαλὴν κατακλῖναι. Διὸ ἐρωτῶσιν οὗτοι· Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Ποῖον Πάσχα; Οὐχὶ τοῦτο τὸ ἡμέτερον, ἀλλὰ τὸ Ἰουδαϊκὸν τέως· ἐκεῖνο μὲν γὰρ οἱ μαθηταὶ παρεσκεύασαν, τοῦτο δὲ τὸ ἡμέτερον αὐτὸς κατεσκεύασεν·","english":"What are you willing to give me, and I will hand him over to you?\" And they set, it says, thirty pieces of silver for him. They paid down a price—the price of blood that had no price. Why do you take thirty pieces of silver, Judas? Christ came freely to pour out this blood for the world, for which you make agreements and shameless contracts. For what is more shameless than this contract? 4. Then the disciples came near. Then—when? When these things happened, when the betrayal went forward, when Judas destroyed himself, the disciples came near to him saying, \"Where do you want us to prepare for you to eat the Passover?\" Did you see a disciple? Did you see disciples? He betrays the Master; these are concerned about the Passover. He makes agreements; these were preparing for service. Both he and these enjoyed the same wonders, the same teachings, the same authority. From where, then, the change? From choice. This is the cause of all things everywhere, both of good things and of evil. \"Where do you want us to prepare for you to eat the Passover?\" This evening was then. Since, therefore, the Master had no house, for this reason they say to him, \"Where do you want us to prepare for you to eat the Passover?\" We have no appointed lodging, we have no tent, nor a house. Let those who build splendid houses learn, and broad colonnades, and long enclosures, that Christ had nowhere to lay his head. Therefore these ask, \"Where do you want us to prepare for you to eat the Passover?\" Which Passover? Not this one of ours, but the Jewish one for the time being; for the disciples prepared that one, but this one of ours he himself prepared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"οὐ μόνον δὲ αὐτὸς αὐτὸ κατεσκεύασεν, ἀλλὰ καὶ αὐτὸς Πάσχα ἐγένετο. Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Ἐκεῖνο Ἰουδαϊκὸν ἦν τὸ Πάσχα, ἐκεῖνο ἐν Αἰγύπτῳ τὴν ἀρχὴν ἔλαβε. Τίνος οὖν ἕνεκεν τρώγει αὐτὸ ὁ Χριστός; Ὅτι πάντα τὰ νομικὰ ἐπλήρωσε. Καὶ γὰρ ὅτε ἐβαπτίζετο, ἔλεγεν· Οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. Ἦλθον ἐκ τῆς τοῦ νόμου κατάρας ἐξαγοράσαι τὸν ἄνθρωπον. Ὁ γὰρ Θεὸς τὸν ἑαυτοῦ Υἱὸν ἔπεμψε γεννώμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, καὶ αὐτὸν ἀναπαύσῃ τὸν νόμον. Ἵνα οὖν μή τις λέγῃ, ὅτι διὰ τοῦτο αὐτὸν κατήργησεν, ἐπειδὴ πληρῶσαι αὐτὸν οὐκ ἠδύνατο, ὡς φορτικὸν καὶ ἐπαχθῆ καὶ δυσκατόρθωτον ὄντα, πρῶτον αὐτοῦ πληρώσας ἅπαντα, τότε κατέλυσε. Διὰ τοῦτο καὶ τὸ Πάσχα ἐποίησε· νόμου γὰρ ἦν ἐπίταγμα τὸ Πάσχα. Καὶ τίνος ἕνεκεν ὁ νόμος ἐπέταξε τὸ Πάσχα ἐσθίειν; Ἀγνώμονες ἦσαν περὶ τὸν εὐεργέτην οἱ Ἰουδαῖοι, καὶ παρ' αὐτὰς τὰς εὐεργεσίας ἐπελανθάνοντο τοῦ προστάγματος τοῦ Θεοῦ. Καὶ γὰρ ὅτε ἐξῆλθον ἐξ Αἰγύπτου, ἰδόντες θάλασσαν σχιζομένην καὶ συνιοῦσαν πάλιν, καὶ ἄλλα μυρία θαύματα, ἔλεγον· Ποιήσωμεν ἑαυτοῖς θεοὺς, οἳ προπορεύσονται ἡμῶν. Τί λέγεις; τὰ θαύματα ἐν χερσὶν ἔτι, καὶ ἐπελάθου τοῦ εὐεργέτου; Ἐπεὶ οὖν οὕτως ἦσαν ἀναίσθητοι καὶ ἀγνώμονες, τῇ ὑποθέσει τῶν ἑορτῶν ἐγκατέδησε τῶν δωρεῶν τὰ ὑπομνήματα ὁ Θεὸς, καὶ διὰ τοῦτο καὶ τὸ Πάσχα θύειν ἐκέλευσεν, Ἵνα, ἐάν σε ἐρωτήσῃ, φησὶν, ὁ υἱός σου, Τί ἐστι τὸ Πάσχα τοῦτο;","english":"Not only did he himself arrange it, but he himself became the Passover. \"Where do you want us to prepare for you to eat the Passover?\" That was the Jewish Passover; that Passover took its beginning in Egypt. For what reason, then, does Christ eat it? Because he fulfilled all the things of the Law. For indeed, when he was baptized, he said: \"For thus it is fitting for us to fulfill all righteousness.\" He came to redeem man from the curse of the Law. For God sent his own Son, born of a woman, born under the Law, so that he might redeem those under the Law, and give the Law itself rest. So that no one might say that for this reason he abolished it—because he was unable to fulfill it, as though it were burdensome and oppressive and hard to accomplish—having first fulfilled all of it, then he dissolved it. For this reason he also kept the Passover; for the Passover was a commandment of the Law. And for what reason did the Law command the eating of the Passover? The Jews were ungrateful toward their benefactor, and even in the very midst of his benefits they forgot the command of God. For indeed, when they came out of Egypt, having seen the sea split apart and come together again, and countless other wonders, they said: \"Let us make for ourselves gods who will go before us.\" What are you saying? The wonders were still in your hands, and you forgot your benefactor? Since, then, they were so senseless and ungrateful, God implanted the reminders of his gifts in the institution of the festivals, and for this reason he also commanded the sacrifice of the Passover, so that, he says, if your son asks you, \"What is this Passover?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"εἴπῃς, ὅτι Τοῦ προβάτου τὸ αἷμα ἐπέχρισαν ταῖς θύραις ποτὲ ἡμῶν οἱ πρόγονοι ἐν Αἰγύπτῳ, ἵνα μὴ ὁ ὀλοθρεύων ἐλθὼν καὶ ἰδὼν τολμήσῃ εἰσπηδῆσαι, καὶ ἐπαγάγῃ πληγήν. Καὶ ἦν ἡ ἑορτὴ λοιπὸν ὑπόμνησις σωτηρίας διηνεκής. Μᾶλλον δὲ οὐ τοῦτο μόνον ἐκέρδαινον, ὅτι τῶν παλαιῶν αὐτοὺς ἀνεμίμνησκεν εὐεργετημάτων, ἀλλὰ καὶ ἕτερον μεῖζον, ὅτι τὰ μέλλοντα προδιετύπου. Καὶ γὰρ τύπος ἦν ἐκεῖνος ὁ ἀμνὸς ἑτέρου ἀμνοῦ πνευματικοῦ, καὶ πρόβατον προβάτου· καὶ τὸ μὲν ἦν σκιὰ, τὸ δὲ ἀλήθεια. Ἐπειδὴ δὲ ἐπέφανεν ὁ τῆς δικαιοσύνης ἥλιος, ἡ σκιὰ λοιπὸν ἐπαύσατο· ἡλίου γὰρ ἀνίσχοντος, κρύπτεται ἡ σκιά. Διὰ τοῦτο γὰρ ἐν αὐτῇ τῇ τραπέζῃ ἑκάτερον γίνεται Πάσχα, καὶ τὸ τοῦ τύπου, καὶ τὸ τῆς ἀληθείας. Καθάπερ γὰρ οἱ ζωγράφοι ἐν αὐτῷ τῷ πίνακι καὶ τὰς γραμμὰς περιάγουσι καὶ τὴν σκιὰν γράφουσι, καὶ τότε τὴν ἀλήθειαν τῶν χρωμάτων αὐτῷ ἐπιτιθέασιν· οὕτω καὶ ὁ Χριστὸς ἐποίησεν· ἐπ' αὐτῆς τῆς τραπέζης καὶ τὸ τυπικὸν Πάσχα ὑπέγραψε, καὶ τὸ ἀληθινὸν προσέθηκε· Ποῦ θέλεις ἑτοιμάσωμέν σοι","english":"you say that our ancestors in Egypt once smeared the blood of the lamb on our doors, so that the destroyer, when he came and saw it, would not dare to rush in and bring a plague. And the festival was thereafter a perpetual reminder of salvation. But they gained not only this, that it reminded them of ancient benefits, but also something greater, that it prefigured the things to come. For that lamb was a type of another spiritual lamb, and a sheep of a sheep; and the one was a shadow, the other the truth. But when the sun of righteousness appeared, the shadow thereafter ceased; for when the sun rises, the shadow is hidden. For this reason, at that very table, both Passovers take place—that of the type and that of the truth. For just as painters, on the very panel, draw the outlines and sketch the shadow, and then lay upon it the truth of the colors, so also Christ did: at that very table he sketched the typical Passover and added the true one: \"Where do you want us to prepare for you","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"φαγεῖν τὸ Πάσχα; Ἦν τὸ Ἰουδαϊκὸν Πάσχα τότε· ἀλλὰ τοῦ ἡλίου ἐλθόντος, μηκέτι λύχνος φαινέτω, τῆς ἀληθείας παραγενομένης, ἀργείτω λοιπὸν ἡ σκιά. εʹ. Ταῦτα πρὸς Ἰουδαίους λέγω, ἐπειδὴ δοκοῦσι Πάσχα ποιεῖν, ἐπειδὴ γνώμῃ ἀναισχύντῳ τὰ ἄζυμα προβάλλουσιν οἱ ἀπερίτμητοι ταῖς καρδίαις. Πῶς, εἰπέ μοι, τὸ Πάσχα ἐπιτελεῖς, ὦ Ἰουδαῖε; Ὁ ναὸς κατέσκαπται, ὁ βωμὸς ἀνῄρηται, τὰ Ἅγια τῶν ἁγίων πεπάτηται, πάσης θυσίας εἶδος λέλυται· τίνος οὖν ἕνεκεν ταῦτα τολμᾷς τὰ παράνομα πράττειν πράγματα; Ἀπῆλθες εἰς Βαβυλῶνά ποτε, κἀκεῖ ἔλεγον οἱ αἰχμαλωτεύσαντές σε· Ἄσατε ἡμῖν ἐκ τῶν ᾠδῶν Σιών· καὶ οὐκ ἠνέσχου. Καὶ ταῦτα δεικνὺς ὁ Δαυῒδ, ἔλεγεν· Ἐπὶ τὸν ποταμὸν Βαβυλῶνος, ἐκεῖ ἐκαθίσαμεν καὶ ἐκλαύσαμεν· ἐπὶ ταῖς ἰτέαις ἐν μέσῳ αὐτῆς ἐκρεμάσαμεν τὰ ὄργανα ἡμῶν, τουτέστι, ψαλτήριον, κιθάραν, λύραν, καὶ τὰ λοιπά· τούτοις γὰρ ἐκέχρηντο τὸ παλαιὸν, καὶ διὰ τούτων τοὺς ψαλμοὺς ᾖδον. Καὶ ταῦτα ἀπελθόντες εἰς τὴν αἰχμαλωσίαν, ἔλαβον, ἵν' ἔχωσι τὴν ὑπόμνησιν τῆς πολιτείας τῆς ἐν τῇ πατρίδι, οὐχ ἵνα χρήσωνται. Ἐκεῖ γὰρ, φησὶν, ἐπηρώτησαν ἡμᾶς οἱ αἰχμαλωτεύσαντες ἡμᾶς λόγους ᾠδῶν. Καὶ εἴπομεν· Πῶς ᾄσωμεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Τί λέγεις; τὴν ᾠδὴν Κυρίου οὐκ ᾄδεις ἐπὶ γῆς ἀλλοτρίας, καὶ τὸ Πάσχα Κυρίου ἐπιτελεῖς ἐπὶ γῆς ἀλλοτρίας; Εἶδες τὴν ἀγνωμοσύνην· εἶδες τὴν παρανομίαν; Ὅτε πολέμιοι ἦσαν οἱ καταναγκάζοντες, οὐδὲ ψαλμὸν εἰπεῖν ἐτόλμων ἐπὶ γῆς ἀλλοτρίας· νῦν δὲ ἀφ' ἑαυτῶν, μηδενὸς ἀναγκάζοντος μηδὲ βιαζομένου, πόλεμον εἰσάγουσι πρὸς τὸν Θεόν. Ὁρᾷς πῶς ἀκάθαρτα τὰ ἄζυμα; πῶς παράνομος ἡ ἑορτή;","english":"to eat the Passover? The Jewish Passover existed then; but when the sun has come, let the lamp no longer appear; when the truth has arrived, let the shadow from now on be idle. 5. I say these things to Jews, since they think they are celebrating the Passover, since with shameless intent those uncircumcised in heart put forward the unleavened bread. How, tell me, do you accomplish the Passover, O Jew? The temple has been torn down, the altar has been removed, the Holy of Holies has been trampled, every kind of sacrifice has been abolished; for what reason, then, do you dare to do these unlawful things? You once went away to Babylon, and there those who took you captive said: Sing to us from the songs of Zion; and you did not endure it. And showing these things, David said: By the river of Babylon, there we sat and wept; on the willows in the midst of it we hung up our instruments, that is, the psaltery, the cithara, the lyre, and the rest; for these they used in ancient times, and through these they sang the psalms. And these things, having gone into captivity, they took, so that they might have a reminder of the citizenship in their fatherland, not so that they might use them. For there, it says, those who took us captive asked us for the words of songs. And we said: How shall we sing the song of the Lord in a foreign land? What are you saying? You do not sing the song of the Lord in a foreign land, and you accomplish the Passover of the Lord in a foreign land? You have seen the ignorance; you have seen the lawlessness? When enemies were those compelling them, they did not even dare to speak a psalm in a foreign land; but now, of their own accord, with no one compelling or forcing them, they bring war against God. Do you see how unclean the unleavened bread is? How unlawful the festival is?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"πῶς Πάσχα οὐκ ἔστιν Ἰουδαϊκόν, Ἦν Πάσχα Ἰουδαϊκόν ποτε, ἀλλ' ἐλύθη νῦν, καὶ ἐπῆλθε τὸ πνευματικὸν Πάσχα, ὃ παρεδίδου τότε ὁ Χριστός. Ἐσθιόντων γὰρ αὐτῶν καὶ πινόντων, φησὶ, λαβὼν ἄρτον, ἔκλασε καὶ εἶπε· Τοῦτό ἐστι τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν κλώμενον εἰς ἄφεσιν ἀμαρτιῶν. Ἴσασιν οἱ μεμυημένοι τὰ λεγόμενα. Καὶ πάλιν τὸ ποτήριον, λέγων· Τοῦτό ἐστι τὸ αἷμά μου, τὸ ὑπὲρ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. Καὶ παρῆν ὁ Ἰούδας, τοῦ Χριστοῦ ταῦτα λέγοντος. Τοῦτό ἐστι τὸ σῶμα, ὃ ἐπώλησας, Ἰούδα, τριάκοντα ἀργυρίων· τοῦτό ἐστι τὸ αἷμα, ὑπὲρ οὗ πρὸ μικροῦ τὰ ἀναιδῆ σύμφωνα ἐποίου πρὸς τοὺς ἀγνώμονας Φαρισαίους. Ὢ τῆς τοῦ Χριστοῦ φιλανθρωπίας! ὢ τῆς τοῦ Ἰούδα παραπληξίας! ὢ τῆς μανίας! ὁ μὲν γὰρ ἐπώλησεν αὐτὸν τριάκοντα δηναρίων· ὁ Χριστὸς δὲ καὶ μετὰ τοῦτο οὐ παρῃτήσατο αὐτὸ τὸ αἷμα τὸ πραθὲν δοῦναι εἰς ἄφεσιν ἁμαρτιῶν τῷ πεπρακότι, εἴ γε ἠθέλησε. Καὶ γὰρ παρῆν Ἰούδας, καὶ μετεῖχε τῆς ἱερᾶς τραπέζης. Ὥσπερ γὰρ τοὺς πόδας αὐτοῦ μετὰ τῶν ἄλλων ἔνιψε μαθητῶν, οὕτω καὶ τῆς ἱερᾶς μετέσχε τραπέζης, ἵνα μηδεμίαν ἀπολογίας ἔχῃ πρόφασιν, ἐὰν ἐπιμείνῃ τῇ πονηρίᾳ. Πάντα γὰρ τὰ παρ' ἑαυτοῦ ἐπεδείξατο, καὶ εἰσήνεγκεν· ὁ δὲ ἔμεινε τὴν πονηρὰν διατηρῶν γνώμην. ʹ. Ἀλλὰ καιρὸς λοιπὸν τῇ φρικτῇ ταύτῃ προσελθεῖν τραπέζῃ. Πάντες τοίνυν προσέλθωμεν μετὰ τῆς προσηκούσης σωφροσύνης καὶ νήψεως· καὶ μηδεὶς ἔστω Ἰούδας ἔτι, μηδεὶς ἔστω πονηρὸς, μηδεὶς ἔχων ἰὸν, μὴ ἄλλα μὲν ἐπὶ τοῦ στόματος φέρων, ἄλλα δὲ ἐπὶ τῆς διανοίας.","english":"How is the Passover not Jewish? The Jewish Passover existed at one time, but it has now been dissolved, and the spiritual Passover has come, which Christ then handed down. For while they were eating and drinking, he says, he took bread, broke it, and said: This is my body, which is broken for you for the forgiveness of sins. Those who have been initiated know what is said. And again the cup, saying: This is my blood, which is poured out for many for the forgiveness of sins. And Judas was present while Christ was saying these things. This is the body which you sold, Judas, for thirty pieces of silver; this is the blood for which a little while ago you made your shameless agreements with the senseless Pharisees. O the love of Christ for humanity! O the derangement of Judas! O the madness! For he sold him for thirty denarii; but Christ, even after this, did not refuse to give that very blood, which was sold, for the forgiveness of sins to the one who sold it, if indeed he had been willing. For Judas was present and partook of the sacred table. For just as he washed his feet along with the other disciples, so also he partook of the sacred table, so that he might have no pretext for an excuse, if he persisted in wickedness. For he demonstrated and brought forward everything on his part; but the other remained, keeping his wicked intent. But it is time now to approach this awe-inspiring table. Let all of us, therefore, approach with the propriety and sobriety that is fitting; and let no one be a Judas any longer, let no one be wicked, let no one have venom, carrying one thing on his mouth but another in his mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Πάρεστιν ὁ Χριστὸς, καὶ νῦν ἐκεῖνος ὁ τὴν τράπεζαν διακοσμήσας ἐκείνην, οὗτος καὶ ταύτην διακοσμεῖ νῦν. Οὐδὲ γὰρ ἄνθρωπός ἐστιν ὁ ποιῶν τὰ προκείμενα γενέσθαι σῶμα καὶ αἷμα Χριστοῦ, ἀλλ' αὐτὸς ὁ σταυρωθεὶς ὑπὲρ ἡμῶν Χριστός. Σχῆμα πληρῶν ἕστηκεν ὁ ἱερεὺς, τὰ ῥήματα φθεγγόμενος ἐκεῖνα· ἡ δὲ δύναμις καὶ ἡ χάρις τοῦ Θεοῦ ἐστι. Τοῦτό μου ἐστὶ τὸ σῶμα, φησί. Τοῦτο τὸ ῥῆμα μεταῤῥυθμίζει τὰ προκείμενα· καὶ καθάπερ ἡ φωνὴ ἐκείνη ἡ λέγουσα· Αὐξάνεσθε, καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, ἐῤῥέθη μὲν ἅπαξ, διὰ παντὸς δὲ τοῦ χρόνου γίνεται ἔργῳ ἐνδυναμοῦσα τὴν φύσιν τὴν ἡμετέραν πρὸς παιδοποιίαν· οὕτω καὶ ἡ φωνὴ αὕτη ἅπαξ λεχθεῖσα καθ' ἑκάστην τράπεζαν ἐν ταῖς Ἐκκλησίαις ἐξ ἐκείνου μέχρι σήμερον καὶ μέχρι τῆς αὐτοῦ παρουσίας, τὴν θυσίαν ἀπηρτισμένην ἐργάζεται. Μηδεὶς τοίνυν ὕπουλος ἔστω, μηδεὶς πονηρίας\n\nγέμων, μηδεὶς ἰὸν ἔχων ἐν τῇ διανοίᾳ, ἵνα μὴ εἰς κατάκριμα μεταλαμβάνῃ. Καὶ γὰρ τότε, μετὰ τὸ λαβεῖν τὴν προσφορὰν, ἐπεπήδησε τῷ Ἰούδᾳ ὁ διάβολος, οὐ τοῦ σώματος καταφρονήσας τοῦ Δεσποτικοῦ, ἀλλὰ διὰ τὴν ἀναισχυντίαν καταφρονῶν τοῦ Ἰούδα, ἵνα μάθῃς, ὅτι τοῖς ἀναξίως μετέχουσι τῶν θείων μυστηρίων, τούτοις μάλιστα ἐπιπηδᾷ καὶ ἐπιβαίνει συνεχῶς ὁ διάβολος, ὥσπερ καὶ τῷ Ἰούδᾳ τότε. Αἱ γὰρ τιμαὶ τοὺς μὲν ἀξίους ὠφελοῦσι, τοὺς δὲ παρὰ τὴν ἀξίαν ἀπολαύοντας εἰς μείζονα τιμωρίαν ἐμβάλλουσι. Καὶ ταῦτα, οὐχ ἵνα φοβήσω, λέγω, ἀλλ' ἵνα ἀσφαλίσωμαι. Μηδεὶς τοίνυν ἔστω Ἰούδας, μηδεὶς εἰσιὼν ἰὸν ἐχέτω πονηρίας. Τροφὴ γάρ ἐστι πνευματικὴ ἡ θυσία·","english":"Christ is present, and now the same one who set that table in order sets this one in order now. For it is not a man who makes the things set before us become the body and blood of Christ, but Christ himself who was crucified for us. The priest stands fulfilling the form, speaking those words; but the power and the grace are God's. \"This is my body,\" he says. This word transforms the things set before us; and just as that voice which said, \"Increase and multiply, and fill the earth,\" was spoken once, yet throughout all time it works effectually, empowering our nature for the begetting of children, so also this voice, spoken once, at each table in the churches from that time until today and until his coming, makes the sacrifice complete. Let no one, then, be deceitful, let no one be full of wickedness, let no one have poison in his mind, so that he may not partake unto condemnation. For then also, after receiving the offering, the devil leaped upon Judas, not despising the Master's body, but despising Judas because of his shamelessness, so that you may learn that upon those who partake unworthily of the divine mysteries, upon these especially the devil leaps and presses continually, just as he did upon Judas then. For honors benefit the worthy, but those who enjoy them beyond their worth are cast into greater punishment. And I say these things, not to frighten you, but to secure you. Let no one, then, be a Judas, let no one who enters have the poison of wickedness. For the sacrifice is spiritual food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"καὶ καθάπερ ἡ σωματικὴ τροφὴ, ὅταν εἰς γαστέρα χυμοὺς ἔχουσαν πονηροὺς ἐμπέσῃ, πλέον ἐπιτείνει τὴν ἀῤῥωστίαν, οὐ παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ παρὰ τὴν ἀσθένειαν τῆς γαστρός· οὕτω δὴ καὶ ἐπὶ τῶν μυστηρίων τῶν πνευματικῶν συμβαίνειν εἴωθε. Καὶ γὰρ καὶ αὐτὰ, ἐπειδὰν εἰς ψυχὴν ἐμπέσῃ πονηρίας γέμουσαν, μᾶλλον αὐτὴν διαφθείρει καὶ ἀπόλλυσιν, οὐ παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ παρὰ τὴν ἀσθένειαν τῆς δεξαμένης ψυχῆς. Μηδεὶς τοίνυν ἐχέτω ἔνδον πονηροὺς λογισμοὺς, ἀλλὰ καθάρωμεν τὴν διάνοιαν· καὶ γὰρ καθαρᾷ προσερχόμεθα θυσίᾳ· ἁγίαν ποιήσωμεν τὴν ψυχήν· δυνατὸν γὰρ καὶ ἐν μιᾷ ἡμέρᾳ τοῦτο γενέσθαι. Πῶς καὶ τίνι τρόπῳ; Ἐὰν ἔχῃς τι κατὰ τοῦ ἐχθροῦ, ἔξελε τὴν ὀργὴν, θεράπευσον τὴν πληγὴν, λῦσον τὴν ἔχθραν, ἵνα λάβῃς θεραπείαν ἀπὸ τῆς τραπέζης· θυσίᾳ γὰρ προσέρχῃ φρικτῇ καὶ ἁγίᾳ. Αἰδέσθητι τὴν ὑπόθεσιν αὐτῆς τῆς προσφορᾶς· ἐσφαγμένος πρόκειται ὁ Χριστός. Καὶ τίνος ἕνεκεν ἐσφάγη, καὶ διὰ τί; Ἵνα εἰρηνοποιήσῃ τὰ ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς, ἵνα καὶ ἀγγέλων φίλον σε ποιήσῃ, ἵνα σε τῷ Θεῷ τῶν ὅλων καταλλάξῃ, ἐχθρὸν ὄντα σε καὶ πολέμιον, ἵνα ποιήσῃ φίλον. Ἐκεῖνος τὴν ψυχὴν αὐτοῦ ἔδωκεν ὑπὲρ τῶν μισούντων· σὺ δὲ τὸν σύνδουλον μένεις ἐχθραίνων; καὶ πῶς δύνῃ βαδίσαι ἐπὶ τὴν τῆς εἰρήνης τράπεζαν; Κἀκεῖνος μὲν οὐδ' ἀποθανεῖν ὑπὲρ σοῦ παρῃτήσατο· σὺ δὲ ὀργὴν ἀφεῖναι τῷ συνδούλῳ σου διὰ σαυτὸν οὐκ ἀνέχῃ; καὶ ποίας ταῦτα συγγνώμης ἄξια; Ἐπηρέασε, φησὶ, καὶ τὰ μέγιστα ἐπλεονέκτησε. Καὶ τί τοῦτο; Εἰς χρήματα πάντως ἡ ζημία· οὐδέπω γὰρ ἔτρωσε, καθάπερ τὸν Χριστὸν ὁ Ἰούδας·","english":"And just as bodily food, when it falls into a stomach that has bad humors, intensifies the sickness further—not because of its own nature, but because of the weakness of the stomach—so too it customarily happens with the spiritual mysteries. For these also, when they fall into a soul full of wickedness, corrupt and destroy it the more, not because of their own nature, but because of the weakness of the soul that receives them. Let no one, then, keep wicked thoughts within, but let us purify our mind; for we are approaching a pure sacrifice. Let us make the soul holy; for this is possible even in a single day. How, and in what way? If you have anything against your enemy, put away your anger, heal the wound, dissolve the enmity, so that you may receive healing from the table; for you are approaching a fearful and holy sacrifice. Reverence the very meaning of the offering: Christ lies slain before you. And for whose sake was he slain, and why? To make peace between the things in heaven and the things on earth, to make you a friend of the angels, to reconcile you to the God of all, you who were an enemy and a foe, to make you a friend. He gave his own soul for those who hated him; and do you persist in being hostile to your fellow servant? And how can you walk to the table of peace? He did not even refuse to die for you; and will you not endure to release your anger against your fellow servant for your own sake? And what sort of pardon are these things worthy of? He wronged me, he says, and took the greatest advantage. And what of that? The loss is surely in money; for he has not yet wounded you as Judas wounded Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"ἀλλ' ὅμως καὶ αὐτὸ τὸ αἷμα, ὅπερ ἐξέχεεν, εἰς σωτηρίαν αὐτοῖς τοῖς ἐκχέασιν ἔδωκε. Τί τούτου ἴσον ἔχεις εἰπεῖν; Ἐὰν μὴ ἀφῇς τῷ ἐχθρῷ, οὐκ ἐκεῖνον ἠδίκησας, ἀλλὰ σαυτόν· ἐκεῖνον μὲν γὰρ πολλάκις εἰς τὸν παρόντα βίον ἔβλαψας· σαυτὸν δὲ ἀσύγγνωστον ἐποίησας πρὸς τὴν ἀπολογίαν εἰς τὴν μέλλουσαν ἡμέραν. Οὐδὲν γὰρ οὕτω μισεῖ ὁ Θεὸς, ὡς μνησίκακον ἄνθρωπον, ὡς οἰδαίνουσαν καρδίαν καὶ φλεγμαίνουσαν ψυχήν. Ἄκουσον γοῦν τί φησιν· Ὅταν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ἄνω παρεστὼς ἐπὶ τῷ θυσιαστηρίῳ, ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, ἄφες τὸ δῶρόν σου ἐπὶ τοῦ θυσιαστηρίου, καὶ ἀπελθὼν διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε πρόσφερε τὸ δῶρόν σου. Τί λέγεις, Ἀφήσω, Ναὶ, φησί· διὰ γὰρ τὴν εἰρήνην τὴν εἰς τὸν ἀδελφόν σου καὶ αὕτη ἡ θυσία γέγονεν. Εἰ τοίνυν διὰ τὴν εἰρήνην τὴν εἰς τὸν ἀδελφὸν γέγονεν ἡ θυσία, σὺ δὲ οὐ κατορθοῖς τὴν εἰρήνην, εἰκῆ μετέχεις τῆς θυσίας· ἀνόνητον γάρ σοι τὸ κατόρθωμα γέγονε. Ποίησον τοίνυν ἐκεῖνο πρῶτον, δι' ὅπερ ἡ θυσία προσενήνεκται, καὶ τότε αὐτῆς ἀπολαύσεις καλῶς. Διὰ τοῦτο κατῆλθεν ὁ Υἱὸς τοῦ Θεοῦ, ἵνα καταλλάξῃ ἡμῶν τὴν φύσιν τῷ Δεσπότῃ· διὰ τοῦτο οὐκ αὐτὸς μόνον ἦλθεν, ἀλλ' ἵνα καὶ ἡμᾶς τοὺς τὰ τοιαῦτα ποιοῦντας ποιήσῃ τῆς ἑαυτοῦ προσηγορίας κοινωνούς. Μακάριοι γὰρ, φησὶν, οἱ εἰρηνοποιοὶ, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. Ὅπερ γὰρ ἐποίησεν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, τοῦτο καὶ σὺ ποίησον κατὰ δύναμιν ἀνθρωπίνην, εἰρήνης γενόμενος πρόξενος καὶ σεαυτῷ καὶ τοῖς ἄλλοις. Διὰ τοῦτό σε καὶ υἱὸν Θεοῦ καλεῖ τὸν εἰρηνοποιόν·","english":"But nevertheless he gave even the very blood that he poured out for the salvation of those very men who shed it. What equal to this can you say? If you do not forgive your enemy, you have not harmed him but yourself; for you have often harmed him in the present life, but you have made yourself without defense in the apology on the coming day. For God hates nothing so much as a man who remembers wrongs, as a heart that swells and a soul that is inflamed. Hear, then, what he says: When you offer your gift at the altar, and there, standing above at the altar, you remember that your brother has something against you, leave your gift at the altar, and go away and be reconciled to your brother, and then offer your gift. What do you say? Shall I leave it? Yes, he says; for it was for the sake of peace toward your brother that this sacrifice also came to be. If, then, the sacrifice came to be for the sake of peace toward your brother, and you do not achieve peace, you partake of the sacrifice in vain; for the achievement has become profitless to you. Do that first, then, for the sake of which the sacrifice has been offered, and then you will enjoy it well. For this the Son of God came down, that he might reconcile our nature to the Master; for this he came not alone, but that he might also make us who do such things sharers of his own title. For blessed, he says, are the peacemakers, for they shall be called sons of God. For what the only-begotten Son of God did, do you also according to human power, becoming a bringer of peace both to yourself and to others. For this he calls you, the peacemaker, a son of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"διὰ τοῦτο καὶ ἐν τῷ καιρῷ τῆς θυσίας οὐδεμιᾶς ἄλλης ἐμνημόνευσεν ἐντολῆς, ἀλλ' ἢ τῆς πρὸς τὸν ἀδελφὸν καταλλαγῆς, δεικνὺς, ὅτι πάντων μεῖζόν ἐστι τοῦτο. Ἐβουλόμην παρεκτεῖναι τὸν λόγον, ἀλλ' ἀρκεῖ καὶ τὰ\n\nεἰρημένα τοῖς προσέχουσιν, ἐὰν μνημονεύωσι. Μνημονεύωμεν οὖν διαπαντὸς τούτων τῶν ῥημάτων, ἀγαπητοὶ, καὶ τῶν ἁγίων φιλημάτων, καὶ τοῦ φρικωδεστάτου ἀσπασμοῦ τοῦ πρὸς ἀλλήλους. Τοῦτο γὰρ συμπλέκει τὰς διανοίας ἡμῶν, καὶ ποιεῖ σῶμα γενέσθαι ἓν ἅπαντας, ἐπειδὴ καὶ ἑνὸς σώματος μετέχομεν οἱ πάντες. Κεράσωμεν οὖν ἑαυτοὺς εἰς σῶμα ἓν, οὐ τὰ σώματα ἀλλήλοις ἀναφύροντες, ἀλλὰ τὰς ψυχὰς ἀλλήλαις τῷ τῆς ἀγάπης συνδέσμῳ συνάπτοντες· οὕτω δυνησόμεθα μετὰ παῤῥησίας ἀπολαῦσαι τῆς προκειμένης τραπέζης. Κἂν γὰρ μυρία ἔχωμεν δικαιώματα, μνησίκακοι δὲ ὦμεν, πάντα εἰκῆ καὶ μάτην, καὶ οὐδὲν ἐξ αὐτῶν εἰς σωτηρίας λόγον καρπώσασθαι δυνησόμεθα. Ταῦτα οὖν συνειδότες, πᾶσαν καταλύσωμεν ὀργὴν, καὶ καθαίροντες ἑαυτῶν τὸ συνειδὸς, μετὰ πραΰτητος καὶ ἐπιεικείας πάσης προσέλθωμεν τῇ τραπέζῃ τοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ πᾶσα δόξα, τιμὴ, κράτος, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, κ.τ.λ.","english":"For this reason, even at the time of the sacrifice, he mentioned no other commandment than reconciliation with one's brother, showing that this is greater than all things. I wished to extend the discourse, but what has been said is sufficient for those who pay attention, if they remember it. Let us therefore always remember these words, beloved, and the holy kisses, and that most awe-inspiring greeting of one another. For this intertwines our minds and makes all people become one body, since we all partake of one body. Let us therefore blend ourselves into one body, not by mingling our bodies with one another, but by joining our souls to one another with the bond of love; thus we shall be able to enjoy the table set before us with boldness. For even if we have countless righteous deeds, but are resentful, all is in vain and futile, and we shall be able to reap nothing from them for salvation. Knowing these things, then, let us put away all anger, and cleansing our conscience, let us approach the table of Christ with gentleness and all meekness, with whom to the Father be all glory, honor, and power, together with the Holy Spirit, now and always, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Εἰς τὸ θεῖον καὶ μυστικὸν δεῖπνον τοῦ Σωτῆρος, καὶ περὶ τῆς τοῦ Ἰούδα προδοσίας, καὶ εἰς τὸ Πάσχα, καὶ εἰς τὴν παράδοσιν τῶν θείων μυστηρίων, καὶ περὶ τοῦ μὴ μνησικακεῖν. Λεχθεὶς τῇ ἁγίᾳ καὶ μεγάλῃ Πεντάδι.\n\nὉμιλία βʹ.\n\nαʹ. Ἐβουλόμην, ἀγαπητοὶ, τῆς κατὰ τὸν πατριάρχην πάλιν ὑποθέσεως ἅψασθαι, καὶ ἐντεῦθεν ὑμῖν τὴν ἑστίασιν παραθεῖναι τὴν πνευματικήν· ἀλλ' ἡ τοῦ προδότου ἀγνωμοσύνη πρὸς τὴν κατ' αὐτὸν ὑπόθεσιν τὴν ἡμετέραν ἕλκει γλῶτταν, καὶ τῆς ἡμέρας ὁ καιρὸς προτρέπεται τῆς τόλμης αὐτοῦ τὴν μανίαν εἰπεῖν. Σήμερον γὰρ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς παρεδόθη ταῖς τῶν Ἰουδαίων χερσὶν ὑπὸ τοῦ οἰκείου μαθητοῦ. Ἀλλὰ σὺ τοῦτο ἀκούων, ἀγαπητὲ, μὴ γένῃ κατηφὴς, μηδὲ στυγνάσῃς ἀκούων, ὅτι παρεδόθη ὁ Δεσπότης· μᾶλλον δὲ καὶ στέναξον καὶ δάκρυσον, μὴ διὰ τὸν παραδοθέντα Ἰησοῦν, ἀλλὰ διὰ τὸν παραδόντα αὐτὸν Ἰούδαν. Ὁ μὲν γὰρ προδοθεὶς Ἰησοῦςτὴν οἰκουμένην ἔσωσεν, ὁ δὲ προδοὺς Ἰούδας τὴν ἑαυτοῦ ψυχὴν ἀπώλεσε· καὶ ὁ μὲν προδοθεὶς Ἰησοῦς ἐν δεξιᾷ τοῦ Πατρὸς ἐν οὐρανοῖς κάθηται, ὁ δὲ προδοὺς Ἰούδας ἐν ᾅδου νῦν ἐστι, τὴν ἀπαραίτητον καὶ αἰώνιον ἀναμένων κόλασιν. Διὰ τοῦτο στέναξον, διὰ τοῦτο δάκρυσον· ἐπεὶ καὶ αὐτὸς ὁ Δεσπότης ἡμῶν Ἰησοῦς Χριστὸς ἰδὼν τὸν Ἰούδαν ἐταράχθη καὶ ἐδάκρυσεν. Ἰδὼν γὰρ αὐτὸν, φησὶν, ἐταράχθη καὶ εἶπεν· Εἷς ἐξ ὑμῶν παραδώσει με. Καὶ τίνος ἕνεκεν ἐταράχθη; Ἐννοῶν ὅτι μετὰ τὴν τοσαύτην διδασκαλίαν, μετὰ τὰς τοσαύτας παραινέσεις, εἰς οἷον κρημνὸν ἑαυτὸν ὠθῶν οὐκ ᾐσθάνετο. Θεωρῶν τοίνυν ὁ Δεσπότης τοῦ μαθητοῦ τὴν μανίαν, καὶ ἐπελεῶν αὐτὸν ἐταράχθη καὶ ἐδάκρυσε.","english":"On the divine and mystical supper of the Savior, and concerning the betrayal of Judas, and on the Passover, and on the handing down of the divine mysteries, and concerning not bearing grudges. Delivered on the holy and great Pentecost.\n\nHomily 2.\n\n1. I wished, beloved, to take up again the theme of the patriarch, and from there to set before you the spiritual banquet; but the treachery of the betrayer draws our tongue to the theme concerning him, and the time of the day urges us to speak of the madness of his audacity. For today our Lord Jesus Christ was handed over into the hands of the Jews by his own disciple. But you, beloved, hearing this, do not become downcast, nor be sullen at hearing that the Master was betrayed; rather groan and weep, not for Jesus who was betrayed, but for Judas who betrayed him. For Jesus who was betrayed saved the world, but Judas who betrayed destroyed his own soul; and Jesus who was betrayed sits at the right hand of the Father in the heavens, while Judas who betrayed is now in Hades, awaiting the inexorable and eternal punishment. For this reason groan, for this reason weep; since even our Master Jesus Christ himself, seeing Judas, was troubled and wept. For seeing him, it says, he was troubled and said: One of you will betray me. And for what reason was he troubled? Considering that after so much teaching, after so many exhortations, he did not perceive into what a precipice he was pushing himself. The Master, then, beholding the madness of the disciple, and having compassion on him, was troubled and wept.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Τοῦτο γὰρ ἄνω καὶ κάτω τιθέασιν οἱ εὐαγγελισταὶ, ἵνα πιστώσωνται τῆς οἰκονομίας τὴν ἀλήθειαν. Ἐταράχθη τοίνυν ὁ Δεσπότης, ἰδὼν τοῦ μαθητοῦ τὴν ὑπερβάλλουσαν ἀγνωμοσύνην, καὶ διδάσκων ἡμᾶς ἐκείνους μάλιστα θρηνεῖν, τοὺς κακῶς ποιοῦντας, οὐ τοὺς κακῶς πάσχοντας· οἱ γὰρ κακῶς καὶ ἀδίκως πάσχοντες, οὗτοι μᾶλλον μακαρισμοῦ ἄξιοί εἰσι. Διὸ καὶ ἔλεγεν ὁ Χριστός· Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Εἶδες πόσον τὸ κέρδος ἔδειξε τῶν κακῶς πασχόντων; Βλέπε πάλιν ἀλλαχοῦ τῶν κακῶς ποιούντων τὴν ἀπαραίτητον τιμωρίαν· ἄκουε τοῦ μακαρίου Παύλου λέγοντος· Ὑμεῖς δὲ, ἀδελφοὶ, μιμηταὶ ἐγενήθητε τῶν Ἐκκλησιῶν τοῦ Θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν, καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, τῶν καὶ τὸν Κύριον ἀποκτεινάντων Ἰησοῦν, καὶ\n\nτοὺς ἰδίους προφήτας, καὶ κωλυόντων ἡμᾶς, φησὶ, τοῖς ἔθνεσι λαλῆσαι, ἵνα σωθῶσιν, εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας· ἔφθασε δὲ ἐπ' αὐτοὺς ἡ ὀργὴ τοῦ Θεοῦ εἰς τέλος. Εἶδες, ὅτι ἐκείνους μάλιστα δίκαιον θρηνεῖν καὶ κόπτεσθαι τοὺς κακοποιοῦντας; Διὰ τοῦτο καὶ ὁ φιλάνθρωπος Δεσπότης ὁρῶν τοῦ μαθητοῦ τὴν τόλμαν, ἐταράττετο καὶ ἐδάκρυε, τὴν περὶ τὸν μαθητὴν συμπάθειαν ἐπιδεικνύμενος, καὶ δεικνὺς αὐτοῦ τῆς φιλανθρωπίας τὸ μέγεθος, ὅτι καὶ μέχρις αὐτῆς τῆς προδοσίας οὐκ ἐπαύετο τῆς τοῦ μαθητοῦ διορθώσεως προνοούμενος. Διὰ τοῦτον οὖν δάκρυσον πικρὸν καὶ στέναξον μᾶλλον, ἐπεὶ καὶ ὁ Δεσπότης δι' ἐκεῖνον ἠθύμησεν· Ἐταράχθη γὰρ, φησὶν, ὁ Ἰησοῦς καὶ εἶπεν· Εἷς ἐξ ὑμῶν παραδώσει με.","english":"For the evangelists set this down everywhere, so as to establish the truth of the dispensation. The Master, then, was troubled, seeing the surpassing senselessness of the disciple, and teaching us to mourn especially for those who do evil, not those who suffer evil; for those who suffer evil unjustly are rather worthy of blessing. Therefore Christ also said: Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Do you see how great a gain he showed for those who suffer evil? See again elsewhere the inevitable punishment of those who do evil; hear the blessed Paul saying: But you, brothers, became imitators of the churches of God that are in Judea, because you suffered the same things from your own countrymen, just as they also did from the Jews, who also killed the Lord Jesus and their own prophets, and who hinder us, he says, from speaking to the Gentiles, so that they may be saved, to fill up their sins; but the wrath of God has come upon them to the end. Do you see that it is especially those who do evil that it is right to mourn and lament? For this reason the humane Master also, seeing the disciple's audacity, was troubled and wept, showing his compassion for the disciple, and displaying the greatness of his love for humanity, that even up to the very betrayal he did not cease to provide for the disciple's correction. For his sake, then, weep bitterly and groan rather, since the Master also grieved on his account; for Jesus was troubled, it says, and said: One of you will betray me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ὢ πόση εὐσπλαγχνία, πόση ἀγαθότης Δεσπότου! ὁ προδοθεὶς ὑπὲρ τοῦ προδότου ἀλγεῖ. Ὁρῶν γὰρ αὐτὸν ἐπιμένοντα τῇ πονηρίᾳ, Ἐταράχθη καὶ εἶπεν· Εἷς ἐξ ὑμῶν παραδώσει με. Σκόπει, πόση μακροθυμία! πόση φιλανθρωπία! πῶς φείδεται τοῦ ἀγνώμονος, καὶ οὐ βούλεται αὐτὸν ἀναίσχυντον ἐργάσασθαι, ἀλλὰ πάντας εἰς δειλίαν ἐνάγει τοὺς μαθητὰς καὶ ἐναγωνίους ποιεῖ, πρὸς τὸ ἀφορμήν τινα ἐκείνῳ παρασχεῖν τοῦ μεταγνῶναι τῆς μανίας! Ἀλλ' ὅταν ἀναίσθητος γένηται ἡ ψυχὴ μὴ δεχομένη τὸν σπόρον τῆς εὐσεβείας, οὐ παραίνεσιν δέχεται, οὐ συμβουλὴν, ἀλλὰ σκοτωθεῖσα ὑπὸ τοῦ πάθους κατὰ κρημνῶν ἄπεισι· διόπερ οὔτε οὗτος ἐκέρδανέ τι ἐκ τῆς τοσαύτης μακροθυμίας. Εἷς ἐξ ὑμῶν παραδώσει με, φησί. Τίνος ἕνεκεν ἐταράχθη καὶ ἠθύμησεν; Ὁμοῦ καὶ τὴν φιλοστοργίαν τὴν ἑαυτοῦ ἐπιδεικνύμενος, καὶ διδάσκων ἡμᾶς, ὅτι ἐκείνους μάλιστα δεῖ θρηνεῖν, τοὺς κακῶς τῷ πλησίον κατεργαζομένους. Καὶ γὰρ ἐκεῖνοι καθ' ἑαυτῶν τὴν ὀργὴν ἐπιφέρουσιν· οὐχὶ δὲ τὸν πάσχοντα κακῶς, ἀλλὰ τὸν ποιοῦντα κακὰ, τοῦτον θρηνεῖν πανταχοῦ δίκαιον. Τὸ μὲν γὰρ κακῶς παθεῖν, τὴν βασιλείαν ἡμῖν τῶν οὐρανῶν προξενεῖ· τὸ δὲ κακῶς ποιῆσαί τινι αἴτιον ἡμῖν τῆς γεέννης καὶ τῆς κολάσεως γίνεται. Μακάριοι γὰρ, φησὶν, οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης. Ὁρᾷς, πῶς τὸ κακῶς παθεῖν ἔχει μισθὸν καὶ ἔπαθλον, τὴν τῶν οὐρανῶν βασιλείαν; Ἄκουσον πῶς καὶ τὸ κακῶς ποιῆσαι κόλασιν φέρει καὶ τιμωρίαν. Εἰπὼν γὰρ ὁ Παῦλος περὶ τῶν Ἰουδαίων, ὅτι τὸν Κύριον ἀπέκτειναν, καὶ τοὺς προφήτας ἐδίωξαν, ἐπήγαγεν· Ὧν τὸ τέλος ἐστὶ κατὰ τὰ ἔργα αὐτῶν.","english":"O what great compassion, what great goodness of the Master! The one betrayed grieves for the betrayer. For seeing him persisting in wickedness, he was troubled and said: \"One of you will betray me.\" Consider how great the patience! How great the love for humanity! How he spares the ungrateful man, and does not wish to put him to shame, but leads all the disciples into fear and makes them earnest, in order to provide him some occasion for repenting of his madness! But when the soul becomes insensible, not receiving the seed of piety, it accepts neither admonition nor counsel, but darkened by the passion it rushes down the precipices; therefore neither did this man gain anything from such great patience. \"One of you,\" he says, \"will betray me.\" For what reason was he troubled and disheartened? At once showing his own affection and teaching us that we ought especially to mourn for those who do evil to their neighbor. For those men bring wrath upon themselves; it is right everywhere to mourn not for the one who suffers evil, but for the one who does evil. For to suffer evil procures for us the kingdom of heaven; but to do evil to someone becomes for us the cause of Gehenna and punishment. For blessed, he says, are those who have been persecuted for the sake of righteousness. Do you see how suffering evil has a reward and prize, the kingdom of heaven? Hear how doing evil also brings punishment and retribution. For Paul, having said concerning the Jews that they killed the Lord and persecuted the prophets, added: \"whose end is according to their works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Εἶδες πῶς οἱ μὲν διωκόμενοι τὴν βασιλείαν τῶν οὐρανῶν λαμβάνουσιν· οἱ δὲ διώκοντες, τὴν τοῦ Θεοῦ ὀργὴν κληρονομοῦσι; Ταῦτα δὲ οὐχ ἁπλῶς κινοῦμεν ἐπὶ τῆς ὑμετέρας ἀγάπης, ἀλλ' ἵνα παιδευώμεθα πρὸς τοὺς ἐχθροὺς ἡμῶν μὴ ὀργίζεσθαι, ἀλλ' ἵνα μᾶλλον ἐλεῶμεν αὐτοὺς, καὶ δακρύωμεν καὶ ἀλγῶμεν ὑπὲρ αὐτῶν. Ἐκεῖνοι γάρ εἰσιν οἱ κακῶς πάσχοντες, οἱ ἐχθραίνοντες ἡμῖν μάτην. Ἂν οὕτω παρασκευάσωμεν ἡμῶν τὴν ψυχὴν, ὡς μὴ ὀργίζεσθαι, ἀλλὰ καὶ ἀλγεῖν ὑπὲρ αὐτῶν, δυνησόμεθα κατὰ τὴν τοῦ Κυρίου φωνὴν καὶ ὑπερεύχεσθαι αὐτῶν, καὶ πολλὴν διὰ τούτου τὴν ἄνωθεν ἐπισπάσασθαι ῥοπήν. Διὰ γὰρ τοῦτο τετάρτην ἡμέραν ἔχω διαλεγόμενος ὑμῖν περὶ εὐχῆς τῆς ὑπὲρ τῶν ἐχθρῶν, ἵνα μόνιμος γένηται τῆς διδασκαλίας ὁ λόγος τῇ συνεχείᾳ τῆς παραινέσεως, ἵνα ῥιζωθῇ ὑμῶν ταῖς διανοίαις. Διὰ τοῦτο συνεχῶς ἐπαντλοῦμεν ὑμῖν τοῖς ῥήμασιν, ὥστε τὸ οἴδημα τῆς ὀργῆς ὑπονοστῆσαι, καὶ κατασταλῆναι τὴν φλεγμονὴν, καὶ καθαρὸν ὀργῆς εἶναι τὸν εὐχῇ προσιόντα. Οὐδὲ γὰρ ὁ Χριστὸς ὑπὲρ τῶν ἐχθρῶν ταῦτα παραινεῖ μόνον, ἀλλὰ καὶ ὑπὲρ ἡμῶν τῶν ἀφιέντων ἐκείνοις τὰ ἁμαρτήματα. Μείζονα γὰρ λαμβάνεις ἢ δίδως, ἀφιεὶς τὴν ὀργὴν τῷ ἐχθρῷ. Καὶ πῶς μείζονα λαμβάνω, φησί; Πρόσεχε ἀκριβῶς. Ἐὰν ἀφίῃς τοίνυν τὰ εἰς τὸν ἐχθρὸν ἁμαρτήματα, συγχωρεῖταί σοι τὰ εἰς τὸν Δεσπότην πλημμελήματα. Ἐκεῖνα ἀνίατά ἐστι καὶ ἀσύγγνωστα, ταῦτα δὲ πολλὴν ἔχει παραμυθίαν καὶ συγγνώμην. Ἄκουσον γοῦν τοῦ Ἠλὶ λέγοντος πρὸς τοὺς υἱοὺς αὐτοῦ· Ἐὰν ἁμαρτὼν ἁμάρτῃ ἄνθρωπος εἰς ἄνθρωπον, ὁ ἱερεὺς προσεύξεται περὶ αὐτοῦ· ἐὰν δὲ εἰς τὸν Θεὸν ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ;","english":"Do you see how those who are persecuted receive the kingdom of heaven, while those who persecute inherit the wrath of God? We do not say these things idly to your love, but so that we may be trained not to be angry with our enemies, but rather to have pity on them, and to weep and grieve over them. For it is they who suffer evil, who are hostile to us in vain. If we so prepare our soul as not to be angry, but even to grieve over them, we shall be able, according to the voice of the Lord, both to pray for them and through this to draw down a great inclination from above. For this reason I have spent a fourth day discoursing with you about prayer for enemies, so that the word of teaching may become steadfast through the continuity of exhortation, so that it may be rooted in your minds. For this reason we continually pour out these words upon you, so that the swelling of anger may subside, and the inflammation be calmed, and the one who approaches prayer be clean from anger. For Christ does not exhort these things only for the sake of enemies, but also for our sake who forgive them their sins. For you receive greater things than you give when you forgive your enemy's anger. And how do I receive greater things, he says? Pay close attention. If you forgive the sins committed against you by your enemy, your offenses against the Master are forgiven you. Those are incurable and unpardonable, but these have great consolation and pardon. Listen, then, to Eli speaking to his sons: If a man sinning sins against a man, the priest will pray for him; but if he sins against God, who will pray for him?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ὥστε ἐκεῖνο μέγα τραῦμα, οὐδ' εὐχῇ ῥᾳδίως λύεται. Καὶ εὐχῇ μὲν οὐ λύεται τὸ τοιοῦτον παράπτωμα,\n\nσυγχωρήσει δὲ τῶν ἁμαρτημάτων τῶν εἰς τὸν ἐχθρὸν λύεται παραυτίκα. Διὸ ἐκεῖνα μὲν μύρια τάλαντα ἐκάλεσεν ὁ Θεὸς, τὰ εἰς τὸν Δεσπότην ἁμαρτήματα, ταῦτα δὲ ἑκατὸν δηνάρια· ἃ ἐὰν ἀφῇς, ἀφεθήσεταί σοι τὰ μύρια τάλαντα. βʹ. Ἀλλὰ περὶ μὲν τῆς εὐχῆς ἱκανῶς εἴρηται. Εἰ δὲ δοκεῖ, μικρὸν ἀνωτέρω τὸν λόγον ἀγαγόντες, ἐπὶ τὸν τῆς προδοσίας ἐπανέλθωμεν λόγον, καὶ ἴδωμεν πῶς παρεδόθη ἡμῶν ὁ Δεσπότης. Ἵνα δὲ καὶ τοῦ προδότου τὴν μανίαν ἅπασαν καταμάθωμεν, καὶ τοῦ μαθητοῦ τὴν ἀγνωμοσύνην γνῶμεν, καὶ τοῦ Δεσπότου τὴν ἄφατον φιλανθρωπίαν, ἀκούσωμεν τοῦ εὐαγγελιστοῦ, πῶς ἡμῖν αὐτοῦ διηγεῖται τὴν τόλμαν· Τότε, φησὶ, πορευθεὶς εἷς τῶν δώδεκα, Ἰούδας ὁ λεγόμενος Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς, εἶπεν αὐτοῖς· Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Δοκεῖ μὲν γὰρ σαφὲς εἶναι τὸ λεγόμενον, καὶ μηδὲν πλέον αἰνίττεσθαι· εἰ δέ τις ἀκριβῶς ἐξετάσειεν ἕκαστον τῶν εἰρημένων, πολλὴν ἔχει θεωρίαν καὶ πολὺ τὸ βάθος τῶν νοημάτων. Καὶ πρῶτον ὁ καιρός. Οὐ γὰρ ἁπλῶς αὐτὸν ἐπισημαίνεται ὁ εὐαγγελιστής· οὐ γὰρ εἶπε, πορευθεὶς, ἁπλῶς· ἀλλὰ προσέθηκε, Τότε πορευθείς. Τότε· πότε; Καὶ τίνος ἕνεκεν ἐπισημαίνει τὸν χρόνον; Οὐχ ἁπλῶς ἡμῖν ἐπισημαίνεται τὸν καιρὸν ὁ εὐαγγελιστὴς Πνεύματι ἁγίῳ φθεγγόμενος· ὁ γὰρ Πνεύματι φθεγγόμενος, οὐδὲν ἁπλῶς οὐδὲ εἰκῆ φθέγγεται. Τί οὖν ἐστι τὸ, τότε;","english":"So that this great wound is not easily loosed even by prayer. And such a transgression is not loosed by prayer,\n\nbut it is loosed at once by the forgiveness of sins committed against one's enemy. Therefore God called those things ten thousand talents—the sins against the Master—but these a hundred denarii; if you forgive these, the ten thousand talents will be forgiven you. 2. But concerning prayer enough has been said. If it seems good, let us bring the discourse back a little and return to the account of the betrayal, and see how our Master was handed over. And so that we may fully understand the madness of the traitor, and know the ingratitude of the disciple, and the ineffable love for humanity of the Master, let us hear the evangelist, how he recounts to us his audacity: Then, he says, one of the twelve, Judas called Iscariot, went to the chief priests and said to them: What will you give me, and I will hand him over to you? For what is said seems to be clear and to hint at nothing more; but if one examines each of the things said carefully, it has much contemplation and great depth of meaning. And first the time. For the evangelist does not mark it without purpose; for he did not say, he went, simply; but he added, Then he went. Then—when? And for what reason does he mark the time? The evangelist, speaking by the Holy Spirit, does not mark the time for us without purpose; for one who speaks by the Spirit speaks nothing without purpose or at random. What then is this, then?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Πρὸ αὐτοῦ τοῦ χρόνου, πρὸ αὐτῆς τῆς ὥρας προσῆλθε κόρη ἀλάβαστρον μύρου ἔχουσα, καὶ κατέχεε τὸ ἔλαιον ἐκεῖνο ἐπὶ τὴν κεφαλὴν τοῦ Κυρίου. Ἐπεδείξατο πολλὴν πίστιν ἡ γυνὴ, ἐπεδείξατο πολλὴν θεραπείαν, ἐπεδείξατο πολλὴν ὑπακοὴν καὶ εὐλάβειαν· μετεβάλλετο ἀπὸ τοῦ βίου τοῦ προτέρου, καὶ ἐγένετο βελτίων καὶ σωφρονεστέρα. Καὶ ὅτε ἡ πόρνη μετενόησεν, ὅτε τὸν Δεσπότην ἐπέγνω, τότε ὁ μαθητὴς τὸν διδάσκαλον παρέδωκε. Τότε· πότε; Ὅτε πόρνη προσελθοῦσα, τὸ ἀλάβαστρον τοῦ μύρου καταχέασα κατὰ τῶν ποδῶν τοῦ Ἰησοῦ, ταῖς οἰκείαις θριξὶν ἐξέμαξε, καὶ πολλὴν τὴν θεραπείαν ἐπεδείκνυτο, τὰ ἐν παντὶ τῷ χρόνῳ ἁμαρτήματα ἐξαλείφουσα διὰ τῆς ἐξομολογήσεως αὐτῆς. Τότε οὖν, ὅτε ἐκείνην ἐθεάσατο τοσαύτην θεραπείαν τῷ διδασκάλῳ ἐπιδειξαμένην, τότε αὐτὸς ἐπὶ τὴν παράνομον προδοσίαν ἔσπευσε. Κἀκείνη μὲν ἀπ' αὐτοῦ τοῦ πυθμένος τῆς κακίας εἰς αὐτὸν τὸν οὐρανὸν ἀνῆλθεν· οὗτος δὲ μετὰ μυρία θαύματα καὶ σημεῖα, μετὰ τὴν τοσαύτην διδασκαλίαν, μετὰ τὴν ἄφατον συγκατάβασιν, εἰς αὐτὸν τὸν πυθμένα τῶν ταρτάρων κατέπεσε. Τοσοῦτόν ἐστι ῥᾳθυμία κακὸν καὶ προαίρεσις διεφθαρμένη. Διὸ καὶ Παῦλος ἔλεγεν· Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ· καὶ ὁ προφήτης πάλαι ἐβόα· Μὴ ὁ πίπτων οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; ἵνα μήτε ὁ ἑστὼς θαῤῥῇ, ἀλλ' ἐναγώνιος ᾖ διηνεκῶς, μήτε ὁ καταπεσὼν ἀπογνῷ ἑαυτοῦ. Τοσαύτη γὰρ ἡ δύναμις τοῦ διδασκάλου, ὡς καὶ πόρνας καὶ τελώνας ἐπισπάσασθαι πρὸς τὴν οἰκείαν ὑποταγήν. Τί οὖν φησιν; Ὁ πόρνας ἐπισπασάμενος, μαθητὴν οὐκ ἴσχυσεν ἐπισπάσασθαι; Ναὶ, ἴσχυεν ἐπισπάσασθαι καὶ τὸν μαθητήν·","english":"Before that time, before that very hour, a maiden came holding an alabaster jar of ointment, and poured that oil upon the head of the Lord. The woman displayed great faith, she displayed great devotion, she displayed great obedience and reverence; she was changed from her former life, and became better and more chaste. And when the harlot repented, when she recognized her Master, then the disciple betrayed his Teacher. Then—when? When a harlot came forward, poured out the alabaster jar of ointment upon the feet of Jesus, wiped them with her own hair, and displayed great devotion, blotting out the sins of her whole life through her confession. Then, when he saw that she had shown such devotion to the Teacher, then he himself hastened to the lawless betrayal. And she ascended from the very depths of wickedness up to heaven itself; but he, after countless wonders and signs, after such great teaching, after the ineffable condescension, fell down to the very depths of Tartarus. So great an evil is sloth and a corrupted will. Therefore Paul also said: Let him who thinks he stands take heed lest he fall; and the prophet of old cried out: Does not he who falls rise again? Or does not he who turns away return? So that neither should the one standing be confident, but be continually in struggle, nor should the one who has fallen despair of himself. For so great is the power of the Teacher that he drew even harlots and tax collectors to his own subjection. What then does he say? He who drew harlots to himself, could he not draw a disciple? Yes, he was able to draw the disciple too.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"ἀλλ' οὐκ ἐβούλετο αὐτὸν ἀνάγκῃ ποιῆσαι καλὸν, οὐδὲ βίᾳ ἑλκύσαι αὐτὸν πρὸς ἑαυτόν. Διὰ τοῦτο ὁ εὐαγγελιστὴς διηγούμενος ἡμῖν τὰ κατὰ τὸν μαθητὴν τὸν ἀγνώμονα ἔλεγε· Τότε πορευθεὶς, τουτέστιν, οὐχ ὑφ' ἑτέρων κληθεὶς, οὔτε βιασθεὶς παρ' ἄλλου, οὐδὲ παρ' ἑτέρου δεξάμενος τὴν προτροπὴν, ἀλλ' οἴκοθεν κινούμενος ἐπὶ τοῦτο ἐτράπη, δεικνὺς ὅτι αὐτομάτως, καὶ ἐξ οἰκείας γνώμης ἐπὶ τὸ παράνομον τοῦτο τόλμημα ὥρμησεν, ἐξ οὐδεμιᾶς αἰτίας κινούμενος, ἀλλ' ὑπὸ τῆς πηγαζούσης ἔνδοθεν κακίας ἐπὶ τὴν προδοσίαν τοῦ Δεσπότου ἑαυτὸν ὠθήσας· Τότε πορευθεὶς εἷς τῶν δώδεκα. Καὶ τοῦτο οὐ μικρὸν ἕγκλημα τὸ εἰπεῖν, Εἷς τῶν δώδεκα. Ἐπειδὴ γὰρ ἦσαν καὶ ἕτεροι ἑβδομήκοντα μαθηταὶ, διὰ τοῦτο εἶπεν, Εἷς τῶν δώδεκα, τουτέστι, τῶν ἐγκρίτων, τῶν καὶ καθ' ἑκάστην αὐτῷ συναναστρεφομένων, τῶν πολλῆς ἀπολαυόντων τῆς παῤῥησίας. Ἵνα οὖν μάθῃς ὅτι μαθητὴς ἦν τῶν δοκίμων, φησίν· Εἷς τῶν δώδεκα. Καὶ οὐ παρασιωπᾷ ταῦτα γράφων ὁ εὐαγγελιστὴς, ἵνα σὺ πεισθεὶς ὅτι ταῦτα τὰ δοκοῦντα ἐπονείδιστα","english":"But he did not wish to make him good by necessity, nor to drag him to himself by force. This is why the evangelist, recounting the events concerning the ungrateful disciple, said: \"Then he went\"—that is, not called by others, nor compelled by another, nor receiving the prompting from someone else, but moved from within himself he turned to this, showing that spontaneously and from his own judgment he rushed upon this lawless daring deed, moved by no cause, but pushed himself to the betrayal of his Master by the wickedness welling up from within: \"Then one of the twelve went.\" And this is no small accusation—to say \"one of the twelve.\" For since there were also the other seventy disciples, for this reason he said \"one of the twelve,\" that is, of the chosen, of those who accompanied him each day, of those who enjoyed great boldness of access. So then, that you may learn that he was a disciple of the approved, he says: \"one of the twelve.\" And the evangelist does not pass over these things in silence as he writes, so that you, convinced that these things which seem reproachful","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"εἶναι δείκνυσι τοῦ Δεσπότου τὴν πρὸς ἡμᾶς κηδεμονίαν, ὅτι τὸν προδότην, τὸν κλέπτην τοσούτων ἠξίωσεν ἀγαθῶν, καὶ μέχρι τῆς ἐσχάτης ἑσπέρας παρῄνει. Εἶδες πῶς ἡ πόρνη μὲν ἐσώθη, ἐπειδὴ ἔνιψεν· ὁ μαθητὴς δὲ ῥᾳθυμήσας κατέπεσε; Μὴ τοίνυν ἀπογνῷς ἑαυτοῦ πρὸς τὴν πόρνην ἀφορῶν, μηδὲ θαρσήσῃς πάλιν πρὸς τὴν τοῦ μαθητοῦ τόλμαν ἀπιδών· ἀμφότερα γὰρ ὀλέθρια. Εὐόλισθος γὰρ ἡμῶν ἡ γνώμη, εὐπερίτρεπτος ἡ προαίρεσις· διὸ πάντοθεν ἀσφαλίζεσθαι χρή. Τότε πορευθεὶς εἷς τῶν δώδεκα, Ἰούδας ὁ Ἰσκαριώτης. Ὁρᾷς ποίου χοροῦ ἐξέπεσεν; ὁρᾷς ποίας διδασκαλίας ἑαυτὸν ἐστέρησεν; ὁρᾷς πόσον κακὸν ἡ ῥᾳθυμία; Ἰούδας, φησὶν, ὁ Ἰσκαριώτης, ἐπειδὴ ἕτερος ἦν τούτῳ ὁμώνυμος ὁ λεγόμενος Ἰακώβου. Ὁρᾷς τοῦ εὐαγγελιστοῦ τὴν σοφίαν, ὅτι οὐκ ἀπὸ τοῦ τολμήματος, ἀλλ' ἀπὸ τοῦ τόπου, δῆλον ἡμῖν αὐτὸν ποιεῖ, ἐκεῖνον οὐκ ἀπὸ τοῦ τόπου, ἀλλ' ἀπὸ τῆς πατρωνυμίας γνώριμον ποιῶν; Καίτοι γε ἀκόλουθον ἦν εἰπεῖν, Ἰούδαν τὸν προδότην· ἀλλ' ἵνα ἡμᾶς παιδεύσῃ καθαρὰν ἔχειν κατηγορίας τὴν γλῶσσαν, καὶ αὐτὸ τὸ εἰπεῖν προδότου φείδεται. Παιδευώμεθα τοίνυν μηδένα τῶν ἐχθρῶν κακῶς μεμνῆσθαι. Εἰ γὰρ ὁ μακάριος οὗτος τοῦ προδότου οὐκ ἠνέσχετο κατηγορῆσαι, τὸ παράνομον τοῦτο τόλμημα διηγούμενος, τοῦτο μὲν ἀπεσιώπησεν, ἀπὸ δὲ τοῦ τόπου, ὅθεν ὥρμητο, δῆλον αὐτὸν ποιεῖ· ποίας ἂν εἴημεν ἡμεῖς ἄξιοι συγγνώμης τοὺς πλησίον κακηγοροῦντες· Καὶ πολλάκις οὐ μόνον τῶν ἐχθρῶν μεμνήμεθα μεθ' ὕβρεως, ἀλλὰ καὶ τῶν δοκούντων πρὸς ἡμᾶς ἔχειν διάθεσιν. Μὴ, παρακαλῶ. Τοῦτο καὶ Παῦλος παραινεῖ λέγων· Πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω.","english":"He shows the Master's care for us, that he deemed the traitor, the thief, worthy of so many good things, and kept urging him until the last evening. Do you see how the harlot was saved, because she washed; but the disciple, having grown slack, fell? Do not, then, despair of yourself looking at the harlot, nor again be confident looking at the disciple's audacity; for both are destructive. For our judgment is slippery, our will easily overturned; therefore we must be secure on every side. Then one of the twelve went, Judas Iscariot. Do you see from what a choir he fell? Do you see of what teaching he deprived himself? Do you see how great an evil is slackness? Judas, he says, Iscariot, since there was another with the same name, the one called of James. Do you see the evangelist's wisdom, that he makes him clear to us not from the audacity but from the place, making that other known not from the place but from the patronymic? And yet it would have been consistent to say, Judas the traitor; but in order to teach us to keep the tongue clean of accusation, he spares even the very saying of \"traitor.\" Let us learn, then, to remember no enemy badly. For if this blessed man did not endure to accuse the traitor, when recounting this lawless audacity, but passed it over in silence and made him clear from the place whence he set out, of what forgiveness would we be worthy, who slander our neighbors? And often we remember with insult not only enemies but even those who seem to be well disposed toward us. Do not, I beg you. Paul also exhorts this, saying: Let no corrupt word proceed out of your mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Διὰ τοῦτο παντὸς τοιούτου πάθους καθαρεύων ὁ μακάριος Ματθαῖος ἔλεγε· Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας ὁ Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς εἶπε· Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Ὢ μιαρᾶς φωνῆς! ὢ τόλμης ἄνοια! ἐνθυμούμενος τρέμω, ἀγαπητοὶ, πῶς ἐξεπήδησε τοῦ στόματος ἡ φωνὴ, πῶς τὴν γλῶτταν ἐκίνησε, πῶς οὐκ ἀπέστη τοῦ σώματος ἡ ψυχὴ, πῶς οὐκ ἐνάρκησαν τὰ χείλη, πῶς οὐκ ἐξέστη τῇ διανοίᾳ.\n\nγʹ. Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Εἰπέ μοι, Ἰούδα, ταῦτά σοι ἐπαίδευσεν ὁ διδάσκαλος ἐν τοσούτῳ χρόνῳ; οὕτω λήθην ἐποιήσω τῶν συνεχῶν παραινέσεων; οὐ διὰ τοῦτο ἔλεγε, Μὴ κτήσησθε χρυσὸν, μήτε ἄργυρον, ἄνωθεν προαναστέλλων σου τῆς περὶ τὰ χρήματα μανίας τὴν ὑπερβολήν; οὐ παρῄνει λέγων, Ἐάν τίς σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην; Τίνος ἕνεκεν, εἰπέ μοι, παραδίδως τὸν διδάσκαλον; ὅτι τὴν κατὰ τῶν δαιμόνων ἐξουσίαν σοι παρέδωκεν, ὡς καὶ νοσήματα θεραπεύειν, καὶ λεπροὺς καθαίρειν, καὶ ἕτερα πολλὰ τοιαῦτα θαύματα ἐπιδείκνυσθαι; ἀντὶ οὖν τῶν εὐεργεσιῶν τούτων ταύτας αὐτῷ ἀποδίδως τὰς ἀμοιβάς; Ὢ τῆς μανίας, μᾶλλον δὲ τῆς φιλαργυρίας! Πάντα γὰρ ταῦτα τὰ κακὰ ἡ φιλαργυρία πεποίηκεν, ἡ ῥίζα τῶν κακῶν, ἥτις τὰς ψυχὰς ἡμῶν σκοτοῖ καὶ αὐτοὺς τοὺς τῆς φύσεως νόμους, καὶ αὐτῶν ἡμᾶς ἐκβάλλει τῶν φρενῶν, καὶ οὐκ ἀφίησιν οὔτε φιλίας οὔτε συγγενείας οὔτε ἄλλου τινὸς μεμνῆσθαι· ἀλλὰ καθάπαξ πηρώσασα ἡμῶν τὰ ὄμματα τῆς διανοίας, οὕτως ἐν σκότει ποιεῖ βαδίζειν. Καὶ ἵνα μάθῃς τοῦτο σαφῶς, ὅρα τότε πόσα ἐξέβαλεν ἐκ τῆς τοῦ Ἰούδα ψυχῆς.","english":"For this reason the blessed Matthew, being free from every such passion, said: Then one of the twelve, called Judas Iscariot, went to the chief priests and said: What will you give me, and I will deliver him to you? O foul voice! O the folly of such daring! As I consider it, I tremble, beloved, how the voice sprang from the mouth, how he moved the tongue, how the soul did not depart from the body, how the lips were not benumbed, how he was not beside himself in his mind.\n\n3. What will you give me, and I will deliver him to you? Tell me, Judas, did the teacher instruct you in these things over so long a time? Did you so make yourself forget his continual exhortations? Was it not for this that he said, Do not acquire gold, nor silver, beforehand restraining the excess of your madness for possessions? Did he not exhort you, saying, If anyone strikes you on the right cheek, turn to him the other also? For what reason, tell me, do you deliver the teacher? Because he delivered to you authority over demons, so as to heal diseases and cleanse lepers and display many other such wonders? In return, then, for these benefits, do you repay him these recompenses? O the madness, or rather the love of money! For the love of money has brought about all these evils, the root of evils, which darkens our souls and even the very laws of nature, and drives us out of our own minds, and does not allow us to remember either friendship or kinship or anything else; but having once for all blinded the eyes of our understanding, it thus makes us walk in darkness. And so that you may learn this clearly, see how much it cast out from the soul of Judas at that time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Αὕτη ἐπεισελθοῦσα τὴν ὁμιλίαν, τὴν συνήθειαν, τὴν κοινωνίαν, τὴν θαυμαστὴν διδασκαλίαν, πάντα ταῦτα εἰς λήθην ἐνέβαλεν ἡ φιλαργυρία. Καλῶς ἔλεγε Παῦλος, ὅτι Ῥίζα πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία. –Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Παραδίδως, Ἰούδα, τὸν τὰ πάντα συνέχοντα λόγῳ; πωλεῖς τὸν ἀκατάληπτον, τὸν κτίστην οὐρανοῦ τε καὶ γῆς, τὸν δημιουργὸν τῆς ἡμετέρας φύσεως, τὸν λόγῳ καὶ νεύματι τὰ πάντα συστησάμενον; Ἵνα οὖν δείξῃ ὅτι ἑκὼν παρεδόθη, ἄκουσον τί ποιεῖ. Κατ' αὐτὸν τὸν καιρὸν τῆς προδοσίας, ὅτε ἐπῆλθον αὐτῷ μετὰ μαχαιρῶν καὶ ξύλων, λαμπάδας καὶ φανοὺς ἔχοντες, λέγει αὐτοῖς· Τίνα ζητεῖτε; Καὶ ἠγνόησαν ὃν ἤμελλον συλλαμβάνειν. Τοσοῦτον ἀπεῖχεν ἐκεῖνος τοῦ\n\nδυνηθῆναι παραδοῦναι αὐτὸν, ὅτι οὐδὲ ὁρᾷν αὐτὸν ἠδύνατο παρόντα, ὃν ἤμελλε παραδιδόναι, καὶ ταῦτα λαμπάδων οὐσῶν καὶ φωτὸς τοσούτου. Ὅτι γὰρ τοῦτο αἰνιττόμενος εἶπεν, ὅτι λαμπάδας καὶ φανοὺς εἶχον, καὶ οὐδὲ οὕτως αὐτὸν ηὕρισκον, φησὶ γὰρ, Καὶ Ἰούδας εἱστήκει μετ' αὐτῶν, ἐκεῖνος εἰπών· Ἐγὼ ὑμῖν παραδώσω αὐτόν. Ἐπήρωσε γὰρ αὐτῶν τὴν διάνοιαν, βουλόμενος δεῖξαι τὴν οἰκείαν δύναμιν, καὶ ἵνα μάθωσιν ὅτι ἀδυνάτοις ἐπιχειροῦσιν. Εἶτα ἀκούσαντες τὴν φωνὴν αὐτοῦ ἀπῆλθον ὕπτιοι, καὶ ἔπεσον χαμαί. Εἶδες πῶς οὔτε τὴν φωνὴν ἐνεγκεῖν ἠδυνήθησαν, ἀλλὰ διὰ τῆς καταπτώσεως τὴν ἑαυτῶν ἀσθένειαν ἐναργῶς ἀπέδειξαν; Ὅρα Δεσπότου φιλανθρωπίαν. Ἐπειδὴ οὐδὲ οὕτω καθίκετο τῆς ἀναισχυντίας τοῦ προδότου, οὕτε τῆς τῶν Ἰουδαίων ἀγνωμοσύνης, ἑαυτὸν ἐκδίδωσι, καί φησιν ὁ Κύριος·","english":"This love of money, entering in, cast into forgetfulness the converse, the custom, the fellowship, the wondrous teaching—all these things. Well did Paul say: The love of money is the root of all evils. \"What will you give me, and I will deliver him to you?\" Do you deliver up, Judas, the one who holds all things together by his word? Do you sell the incomprehensible one, the creator of heaven and earth, the maker of our nature, the one who established all things by his word and nod? Therefore, to show that he was delivered up willingly, hear what he does. At that very time of the betrayal, when they came against him with swords and clubs, holding lamps and torches, he says to them: Whom do you seek? And they did not know whom they were about to seize. So far was he from being able to be delivered up by them that they could not even see him present—the one they were about to deliver up—and that too though there were lamps and so great a light. For that he said this hinting at it—that they had lamps and torches, and not even so did they find him—hear what he says: And Judas stood with them, he who had said: I will deliver him to you. For he blinded their mind, wishing to show his own power, and that they might learn that they are attempting impossible things. Then, having heard his voice, they went back and fell to the ground. Do you see how they could not even endure his voice, but by their fall they clearly demonstrated their own weakness? Observe the Master's love for humanity. Since not even so did he touch the shamelessness of the traitor, nor the senselessness of the Jews, he gives himself up, and the Lord says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Ὅτε ἔδειξα ὡς ἀδυνάτοις ἐπιχειροῦσιν, ἠβουλήθην αὐτῶν ἀναστεῖλαι τὴν μανίαν· οὐ βούλονται, ἀλλ' ἔτι ἐπιμένουσι τῇ πονηρίᾳ· ἰδοὺ ἐμαυτὸν παραδίδωμι. Ταῦτα λέγω ὑμῖν, ἵνα μὴ κατηγορήσωσί τινες τοῦ Χριστοῦ, λέγοντες· Διὰ τί οὐ μετέβαλε τὸν Ἰούδαν; διὰ τί οὐκ ἐποίησεν αὐτὸν βελτίονα; Καὶ πῶς ἔδει ποιῆσαι τὸν Ἰούδαν σώφρονα καὶ ἐπιεικῆ; ἀνάγκῃ, ἢ γνώμῃ; Εἰ μὲν γὰρ ἀνάγκῃ, οὐδὲ οὕτως ἔμελλεν ἔσεσθαι βελτίων· οὐδεὶς γὰρ ἀνάγκῃ γίνεται βελτίων· εἰ δὲ γνώμῃ καὶ προαιρέσει, πάντα εἰσήγαγε τὰ δυνάμενα αὐτὸν ἀναγαγεῖν. Εἰ δὲ μὴ ἠβουλήθη δέξασθαι ἐκεῖνος τὰ φάρμακα, οὐ τοῦ ἰατροῦ τὸ ἔγκλημα, ἀλλὰ τοῦ τὴν θεραπείαν διακρουομένου ἡ κατηγορία. Θέλεις μαθεῖν πόσα ἐποίησεν, ὥστε αὐτὸν ἀνακτήσασθαι; Ἐδωρήσατο αὐτῷ πολλὰ θαύματα, προεῖπεν αὐτῷ περὶ τῆς προδοσίας, οὐδὲν ἐνέλειπεν ὧν ἐχρῆν εἰς μαθητὴν ἐπιδείξασθαι. Καὶ ἵνα μάθῃς, ὅτι δυνατὸς ὢν μεταβαλέσθαι οὐκ ἠθέλησεν, ἀλλὰ τῆς αὐτοῦ ῥᾳθυμίας τὸ πᾶν ἐγένετο· ἐπειδὴ παρέδωκεν αὐτὸν, καὶ τὴν μανίαν αὐτοῦ εἰς τέλος ἤγαγεν, Ἔῤῥιψε τὰ τριάκοντα ἀργύρια, λέγων· Ἥμαρτον παραδοὺς αἷμα ἀθῶον. Πρὸ τούτου ἔλεγες· Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Ἐπειδὴ ἐτελέσθη ἡ ἁμαρτία, τότε ἔγνω τὴν ἁμαρτίαν. Ἐντεῦθεν μανθάνωμεν ὅτι, ὅταν ῥᾳθυμῶμεν, οὔτε παραίνεσις ἡμᾶς ὠφελεῖ, οὔτε νουθεσία· ὅταν δὲ σπουδάζωμεν, καὶ αὐτοὶ ἀφ' ἑαυτῶν δυνάμεθα διαναστῆναι. Ἐννόησον γάρ· Ὅτε παρῄνει αὐτὸν, καὶ ἀνέστελλεν αὐτὸν τῆς κακῆς ἐπιχειρήσεως, οὐκ ἤκουσεν οὔτε κατεδέξατο τὴν νουθεσίαν·","english":"When I showed that they are attempting impossible things, I wished to check their madness; they do not wish it, but still persist in wickedness. Behold, I hand myself over. I say these things to you, so that no one may accuse Christ, saying: Why did he not change Judas? Why did he not make him better? And how ought he to have made Judas prudent and gentle—by necessity, or by choice? For if by necessity, not even so would he have been better; for no one becomes better by necessity. But if by choice and free will, he brought in everything that could lead him back. And if that man was unwilling to receive the remedies, the blame is not the physician's, but the accusation falls on the one who rejected the treatment. Do you wish to learn how many things he did so as to recover him? He bestowed on him many wonders, he foretold to him the betrayal, he left nothing lacking of what ought to be shown toward a disciple. And so that you may learn that, though able to change him, he was not willing, but the whole was due to his own sloth—since he handed him over and brought his madness to the end—he threw down the thirty pieces of silver, saying: I have sinned by betraying innocent blood. Before this you were saying: What are you willing to give me, and I will hand him over to you? When the sin was completed, then he recognized the sin. From this let us learn that, when we are slothful, neither exhortation nor admonition profits us; but when we are earnest, we ourselves are able to rise up of our own accord. For consider: when he was exhorting him and restraining him from the wicked attempt, he neither heard nor accepted the admonition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"ὅτε δὲ οὐδεὶς ἦν ὁ παραινῶν, τὸ οἰκεῖον συνειδὸς ἐπανέστη, καὶ οὐδενὸς ὄντος τοῦ διδάσκοντος μετεβάλετο, καὶ ἔῤῥιψε τὰ τριάκοντα ἀργύρια. Ἔστησαν γὰρ, αὐτῷ, φησὶ, τριάκοντα ἀργύρια. Τιμὴν κατέβαλον αἵματος τιμὴν οὐκ ἔχοντος. Τί λαμβάνεις τριάκοντα ἀργύρια, ὦ Ἰούδα; Δωρεὰν ἦλθεν ὑπὲρ τῆς οἰκουμένης ὁ Χριστὸς ἐκχέαι τὸ αἷμα, ὑπὲρ οὗ σύμφωνα νῦν ποιεῖς. Τί γὰρ ἂν ἀναισχυντότερον τοῦ συναλλάγματος τούτου; τίς εἶδες τίς ἤκουσέ ποτε;\n\nδʹ. Ἀλλ' ἵνα μάθωμεν τὴν διαφορὰν τοῦ προδότου καὶ τῶν μαθητῶν, ἀκούσωμεν· ἅπαντα γὰρ μετὰ ἀκριβείας ἡμῖν διηγεῖται ὁ εὐαγγελιστής. Ὅτε ταῦτα, φησὶν, ἐγένετο, ὅτε ἡ προδοσία προεχώρησεν, ὅτε ἀπώλεσεν ἑαυτὸν ὁ Ἰούδας, ὅτε τὰς παρανόμους ἐκείνας συνθήκας ἐποιήσατο, καὶ ἐζήτει, φησὶν, εὐκαιρίαν, ἵνα αὐτὸν παραδῷ· Τότε προσῆλθον αὐτῷ οἱ μαθηταὶ λέγοντες· Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Εἶδες μαθητὰς, εἶδες μαθητήν; Ἐκεῖνος περὶ τὴν προδοσίαν ἠσχολεῖτο, οὗτοι περὶ τὴν διακονίαν· ἐκεῖνος σύμφωνα ἐποίει, καὶ τοῦ αἵματος τοῦ Δεσποτικοῦ τὴν τιμὴν λαμβάνειν ἐπεχείρει, οὗτοι περὶ τὴν ὑπηρεσίαν παρασκευάζονται. Τῶν αὐτῶν θαυμάτων ἀπήλαυσαν καὶ οὗτος κἀκεῖνοι, τῶν αὐτῶν διδαγμάτων· πόθεν οὖν ἡ διαφορά; Ἀπὸ τῆς προαιρέσεως. Αὕτη αἰτία τῶν κακῶν καὶ τῶν ἀγαθῶν γίνεται. Ἡ ἑσπέρα αὕτη ἦν, καθ' ἣν οἱ μαθηταὶ ταῦτα ἔλεγον. Τί ἐστι, Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Διδασκόμεθα ἐντεῦθεν, ὅτι οὐκ εἶχεν οἰκίαν ἀφωρισμένην ὁ Χριστός.","english":"But when no one was there to counsel him, his own conscience rose up against him, and with no one to teach him he changed his mind and threw down the thirty pieces of silver. For, it says, they set before him thirty pieces of silver. They paid the price, the price of blood that had no price. Why do you take thirty pieces of silver, Judas? Christ came freely for the sake of the world to pour out his blood, for which you now make an agreement. For what could be more shameless than this transaction? Who has seen it, who has ever heard of it?\n\n4. But so that we may learn the difference between the traitor and the disciples, let us listen; for the evangelist recounts everything to us with precision. When these things happened, it says, when the betrayal went forward, when Judas destroyed himself, when he made those unlawful agreements, and he was seeking, it says, an opportunity to hand him over—then the disciples came to him saying, Where do you want us to prepare for you to eat the Passover? Did you see the disciples, did you see the disciple? He was busy with the betrayal, these with the service; he was making an agreement and attempting to receive the price of the Master's blood, these were preparing for service. He and they enjoyed the same wonders and the same teachings; from where, then, the difference? From the will. This becomes the cause of evils and of good things. This was the evening on which the disciples said these things. What is, Where do you want us to prepare for you to eat the Passover? We are taught from this that Christ did not have a house set apart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ἀκουέτωσαν οἱ τὰς λαμπρὰς οἰκίας οἰκοδομοῦντες καὶ τοὺς μακροὺς περιβόλους, ὅτι ὁ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν\n\nκλῖναι. Διά τοι τοῦτο λέγουσιν αὐτῷ οἱ μαθηταί· Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ Πάσχα; Ποῖον Πάσχα; Τὸ Ἰουδαϊκὸν, τὸ ἀπ' Αἰγύπτου τὴν ἀρχὴν ἐσχηκός· ἐκεῖ γὰρ τὴν ἀρχὴν ἐπετέλεσαν. Καὶ τίνος ἕνεκεν ἐπιτελεῖ αὐτὸ ὁ Χριστός; Ὥσπερ πάντα τὰ ἄλλα νόμιμα ἐπλήρωσεν, οὕτω καὶ τοῦτο. Διὰ τοῦτο καὶ πρὸς τὸν Ἰωάννην ἔλεγεν· Οὕτω γὰρ πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην. Οὐ τοίνυν τὸ ἡμέτερον Πάσχα, ἀλλὰ τὸ Ἰουδαϊκὸν ἑτοιμάσαι ἐβούλοντο οἱ μαθηταί. Τοῦτο μὲν γὰρ αὐτοὶ ἡτοίμασαν, τὸ δὲ ἡμέτερον αὐτὸς παρεσκεύασεν, ἀλλὰ καὶ αὐτὸς Πάσχα ἐγένετο διὰ τοῦ τιμίου πάθους. Τίνος οὖν ἕκενεν ἐπὶ τὸ πάθος ἔρχεται; Ἵνα ἡμᾶς λυτρώσηται ἐκ τῆς κατάρας τοῦ νόμου. Διὸ καὶ Παῦλος ἐβόα· Ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ. Ἵνα οὖν μή τις λέγῃ, ὅτι διὰ τοῦτο ἔπαυσεν, ἐπειδὴ πληρῶσαι αὐτὸν οὐκ ἠδύνατο, ὡς φορτικὸν καὶ ἐπαχθῆ καὶ δυσκατόρθωτον, διὰ τοῦτο αὐτὸν πληρώσας ἅπαντα, τότε αὐτὸν ἔλυσε. Διὰ τοῦτο καὶ Πάσχα ἐποίησε· νόμου γὰρ ἐπίταγμα αὐτοῖς ἦν ἡ τοῦ Πάσχα ἑορτή. Ἄκουσον· Ἀγνώμονες ἦσαν περὶ τὸν εὐεργέτην οἱ Ἰουδαῖοι, καὶ παραυτὰ ἐπελανθάνοντο τοῦ εὐεργέτου. Καὶ ἵνα μάθῃς ἀκριβῶς, ἐξῆλθον ἐξ Αἰγύπτου, διέβησαν τὴν Ἐρυθρὰν θάλασσαν, εἶδον αὐτὴν διαιρεθεῖσαν, καὶ πάλιν συναπτομένην· καὶ μετ' οὐ πολὺ λέγουσι τῷ Ἀαρών· Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν. Τί λέγεις, ὦ ἀγνῶμον Ἰουδαῖε;","english":"Let those who build splendid houses and long enclosures hear that the Son of Man has nowhere to lay his head. For this reason his disciples say to him: Where do you want us to prepare for you to eat the Passover? Which Passover? The Jewish one, which had its beginning from Egypt; for there they first celebrated it. And for what reason does Christ celebrate it? Just as he fulfilled all the other ordinances of the law, so too this one. For this reason he also said to John: For thus it is fitting for us to fulfill all righteousness. So then, the disciples wished to prepare not our Passover, but the Jewish one. For that one they themselves prepared, but our Passover he himself made ready—indeed, he himself became the Passover through his precious passion. For whose sake, then, does he come to his passion? That he might redeem us from the curse of the law. Therefore Paul also cried out: God sent forth his Son, born of a woman, born under the law, that he might redeem those under the law. So then, lest anyone say that he abolished it for this reason—because he was unable to fulfill it, as though it were burdensome and grievous and hard to accomplish—for this reason, having fulfilled it all, he then dissolved it. For this reason he also kept the Passover; for the festival of the Passover was a commandment of the law for them. Listen: the Jews were ungrateful toward their benefactor, and straightway they forgot their benefactor. And so that you may learn precisely: they went out from Egypt, they crossed the Red Sea, they saw it divided and again joined together; and not long after they say to Aaron: Make us gods who will go before us. What are you saying, ungrateful Jew?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"εἶδες τοιαῦτα θαύματα, καὶ ἐπελάθου Θεοῦ τοῦ τρέφοντός σε, καὶ οὔτε μνήμην ποιεῖς τοῦ εὐεργέτου; Ἐπεὶ οὖν ἐπελανθάνοντο τῶν εὐεργεσιῶν αὐτοῦ, τῇ ὑποθέσει τῶν ἑορτῶν ἐγκατέδησε τῶν δωρεῶν τὰ ὑπομνήματα ὁ Θεὸς, ἵνα καὶ ἑκόντες καὶ ἄκοντες ἔναυλον ἔχωσι τὴν μνήμην. Καὶ ἐκεῖνοι μὲν οὕτω· διὰ τί; Ἵν', ὅταν ἐπερωτήσῃ σε ὁ υἱός σου, Τί ἐστι τοῦτο, εἴπῃς, ὅτι τοῦτο τοῦ προβάτου τὸ αἷμα ἐπέχρισαν ταῖς φλιαῖς τῶν θυρῶν, καὶ διέφυγον τὸν θάνατον ὃν ὁ ὀλοθρεύων ἐπήγαγε τοῖς κατὰ τὴν Αἴγυπτον ἅπασι· καὶ διὰ τὸ αἷμα τοῦτο οὐκ ἴσχυσεν εἰσπηδῆσαι καὶ τὴν πληγὴν ἐπαγαγεῖν. Ἐκεῖνοι οὖν ἄκοντες, ὧδε δὲ ἑκὼν θύεται Χριστός. Διὰ τί; Ἐπειδὴ τύπος ἦν ἐκεῖνο τοῦ πνευματικοῦ. Καὶ ἵνα μάθῃς, ὅρα ὅση ἡ συγγένεια· Ἀμνὸς καὶ ἀμνὸς, ἀλλ' ὁ μὲν ἄλογος, ὁ δὲ λογικός· πρόβατον καὶ πρόβατον, σκιὰ καὶ ἀλήθεια· ἀλλ' ἐπέφανεν ὁ τῆς δικαιοσύνης ἥλιος, καὶ ἡ σκιὰ πέπαυται· ἡλίου γὰρ ὄντος κρύπτεται ἡ σκιά. Διὰ τοῦτο ἀμνὸς καὶ ἐν τῇ τραπέζῃ τῇ μυστικῇ, ἵνα τῷ αἵματι αὐτοῦ ἁγιαζώμεθα. Διὰ τοῦ ἡλίου ἐλθόντος λύχνος μηκέτι φαινέτω· τύποι γὰρ ἦσαν τῶν μελλόντων τὰ γεγονότα.","english":"You saw such wonders, and you forgot God who nourishes you, and you do not even keep the memory of your benefactor? Since, then, they were forgetting his benefits, God by the device of the festivals fixed the reminders of his gifts, so that both willingly and unwillingly they might keep the memory ever resounding. And they did so; for what reason? So that, when your son asks you, \"What is this?\" you may say, \"This is the blood of the lamb which they smeared on the doorposts of the houses, and they escaped the death which the destroyer brought upon all those in Egypt; and because of this blood he could not leap in and inflict the plague.\" They, then, did so unwillingly, but here Christ is sacrificed willingly. For what reason? Because that was a type of the spiritual one. And so that you may learn it, see how great the kinship is: a lamb and a Lamb, but the one irrational, the other rational; a sheep and a Sheep, shadow and truth; but the Sun of righteousness has appeared, and the shadow has ceased; for when the sun is present, the shadow is hidden. For this reason there is a Lamb also at the mystic table, so that we may be sanctified by his blood. Because the sun has come, let the lamp no longer shine; for the things that have happened were types of things to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"εʹ. Ταῦτα πρὸς Ἰουδαίους λέγω, ἵνα μὴ ἀπατῶντες ἑαυτοὺς, δοκῶσι Πάσχα ἐπιτελεῖν, ἐπειδὴ γνώμῃ ἀναισχύντῳ τὰ ἄζυμα προλαμβάνουσι, καὶ προβάλλονται ἑορτὴν, οἱ ἀεὶ ἀπερίτμητοι τῇ καρδίᾳ, καὶ τοῖς ὠσὶ βαρέως ἀκούοντες. Πῶς, εἰπέ μοι, Πάσχα ἐπιτελεῖς, ὦ Ἰουδαῖε; Ὁ ναὸς κατέσκαπται· ὁ βωμὸς ἀνῄρηται, τὰ Ἅγια τῶν ἁγίων πεπάτηται, πᾶσα θυσία καταλέλυται· τίνος οὖν ἕνεκεν τολμᾷς παρανομεῖν; Ἀπῆλθές ποτε εἰς Βαβυλῶνα, ἤκουσας τῶν αἰχμαλωτευσάντων ὑμᾶς λεγόντων, Ἄσατε τὴν ᾠδὴν ἡμῖν τοῦ Κυρίου· καὶ οὐκ ἠνέσχου. Καὶ διὰ τί ἔξωθεν Ἱεροσολύμων ποιεῖς τὸ Πάσχα; Σὺ εἶπας· Πῶς ᾄσωμεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Καὶ ταῦτα δηλῶν ὁ μακάριος Δαυῒδ ἔλεγεν· Ἐπὶ τὸν ποταμὸν Βαβυλῶνος, ἐκεῖ ἐκαθίσαμεν καὶ ἐκλαύσαμεν· ἐπὶ ταῖς ἰτέαις ἐν μέσῳ αὐτῆς ἐκρεμάσαμεν τὰ ὄργανα ἡμῶν, τουτέστι, τὸ ψαλτήριον, τὴν κιθάραν, τὴν λύραν· τούτοις γὰρ τὸ παλαιὸν ἐκέχρηντο, καὶ διὰ τούτων τοὺς ψαλμοὺς ᾖδον. Ἐκεῖ γὰρ, φησὶν, ἐπηρώτησαν ἡμᾶς οἱ αἰχμαλωτεύσαντες ἡμᾶς λόγους ᾠδῶν· καὶ εἴπαμεν· Πῶς ᾄσωμεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Τί λέγεις, εἰπέ μοι; τὴν ᾠδὴν Κυρίου οὐκ ᾄδεις ἐπὶ γῆς ἀλλοτρίας, καὶ τὸ Πάσχα ἐπιτελεῖς ἐπὶ γῆς ἀλλοτρίας; Εἶδες ἀναισθησίαν Ἰουδαίων; Ὅτε πολέμιοι ἦσαν οἱ καταναγκάζοντες, οὔτε ψαλμὸν εἵλοντο εἰπεῖν ἐπὶ γῆς ἀλλοτρίας· καὶ νῦν ἀφ' ἑαυτῶν, οὐδενὸς ἀναγκάζοντος, πόλεμον εἰσάγουσι πρὸς τὸν","english":"5. I say this to the Jews, so that they may not deceive themselves and suppose they are celebrating the Passover, since with shameless intent they anticipate the Unleavened Bread and put forward a festival—they who are always uncircumcised in heart and hear heavily with their ears. Tell me, how do you celebrate the Passover, O Jew? The temple has been razed; the altar has been removed; the Holy of Holies has been trampled underfoot; every sacrifice has been abolished. For what reason, then, do you dare to transgress the law? You once went to Babylon; you heard those who had taken you captive saying, \"Sing us the song of the Lord,\" and you did not endure it. And why do you celebrate the Passover outside Jerusalem? You said, \"How shall we sing the song of the Lord in a foreign land?\" And declaring these things, the blessed David said: \"By the river of Babylon, there we sat down and wept; on the willows in the midst of it we hung up our instruments\"—that is, the psaltery, the cithara, the lyre; for these they used of old, and with these they sang the psalms. \"There,\" he says, \"those who had taken us captive asked us for the words of songs; and we said, 'How shall we sing the song of the Lord in a foreign land?'\" What do you say? Tell me: do you not sing the song of the Lord in a foreign land, and yet you celebrate the Passover in a foreign land? Did you see the insensitivity of the Jews? When the enemies were those compelling them, they did not choose even to utter a psalm in a foreign land; and now, of their own accord, with no one compelling them, they introduce war against the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Θεόν. Διὸ καὶ ὁ μακάριος Στέφανος ἔλεγε πρὸς αὐτούς· Ὑμεῖς ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτετε. Ὁρᾷς ὡς ἀκάθαρτα τὰ ἄζυμα; πῶς παράνομος ἡ ἑορτὴ ἡ Ἰουδαϊκή; Ἦν Πάσχα Ἰουδαϊκόν ποτε, ἀλλ' ἐλύθη. Τότε, φησὶν, Ὁ Ἰησοῦς,ἐσθιόντων αὐτῶν καὶ πινόντων, λαβὼν ἄρτον ἐπὶ τῶν ἁγίων καὶ ἀχράντων αὐτοῦ χειρῶν, εὐχαριστήσας καὶ κλάσας εἶπε τοῖς ἑαυτοῦ μαθηταῖς· Λάβετε, φάγετε· τοῦτό μου ἐστὶ τὸ σῶμα τὸ ὑπὲρ ὑμῶν καὶ πολλῶν κλώμενον εἰς ἄφεσιν ἀμαρτιῶν. Καὶ τὸ ποτήριον πάλιν λαβὼν, ἐδίδου αὐτοῖς λέγων· Τοῦτό ἐστι τὸ αἷμά μου τὸ ὑπὲρ ὑμῶν ἐκχεόμενον εἰς ἄφεσιν ἁμαρτιῶν. Καὶ παρῆν καὶ Ἰούδας τοῦτο λέγοντος τοῦ Κυρίου. Τοῦτό ἐστι τὸ αἷμα, ὦ Ἰούδα, ὅπερ ἐπώλησας τριάκοντα ἀργυρίων· τοῦτό ἐστι τὸ αἷμα, ὑπὲρ οὗ πρὸ μικροῦ τὰ ἀναιδῆ σύμφωνα ἐποίου πρὸς τοὺς ἀγνώμονας Φαρισαίους. Ὢ πόση ἡ τοῦ Χριστοῦ φιλανθρωπία! ὢ τῆς τοῦ Ἰούδα ἀγνωμοσύνης! ὁ Δεσπότης ἔτρεφε, καὶ ὁ δοῦλος ἐπίπρασκεν· ὁ μὲν γὰρ ἐπώλησεν αὐτὸν λαβὼν τριάκοντα ἀργύρια, ὁ δὲ Χριστὸς λυτρὸν ὑπὲρ ἡμῶν τὸ ἴδιον αἷμα ἐξέχεε, καὶ τῷ πεπρακότι δέδωκεν, εἴπερ ἠθέλησε. Καὶ γὰρ παρῆν καὶ Ἰούδας πρὸ τῆς προδοσίας, καὶ τῆς ἱερᾶς τραπέζης μετέσχε, καὶ τοῦ μυστικοῦ δείπνου ἀπήλαυσεν. Ὥσπερ γὰρ τοὺς πόδας τῶν μαθητῶν ἔνιψεν, οὕτω καὶ τῆς ἱερᾶς τραπέζης μετέσχεν Ἰούδας, ἵνα μηδεμίαν ἔχῃ ἀπολογίαν, ἀλλὰ κρῖμα λήψηται. Ἐπέμενε γὰρ τῇ πονηρᾷ γνώμῃ, καὶ ἐξελθὼν ἀντὶ φιλήματος προδοσίαν εἰργάσατο, μὴ μνησθεὶς τῶν εὐεργεσιῶν αὐτοῦ, καὶ μετὰ τὴν προδοσίαν ἔῤῥιψε τὰ τριάκοντα ἀργύρια, λέγων· Ἥμαρτον παραδοὺς αἷμα ἀθῶον. Ὢ τύφλωσις!","english":"God. Therefore also the blessed Stephen said to them: You always resist the Holy Spirit. Do you see how unclean the unleavened bread is? How unlawful the Jewish festival is? There was a Jewish Passover once, but it has been abolished. Then, he says, Jesus, while they were eating and drinking, took bread in his holy and undefiled hands, gave thanks, broke it, and said to his own disciples: Take, eat; this is my body, which is broken for you and for many for the forgiveness of sins. And taking the cup again, he gave it to them, saying: This is my blood, which is poured out for you for the forgiveness of sins. And Judas was present too while the Lord was saying this. This is the blood, O Judas, which you sold for thirty pieces of silver; this is the blood for which a little while ago you made your shameless agreement with the senseless Pharisees. O how great is the love of Christ for humanity! O the senselessness of Judas! The Master was feeding, and the servant was selling; for the one sold him for thirty pieces of silver, while Christ poured out his own blood as a ransom for us, and gave it even to the one who had sold him, if only he had been willing. For Judas was present even before the betrayal, and partook of the sacred table, and enjoyed the mystical supper. For just as he washed the feet of the disciples, so also Judas partook of the sacred table, so that he might have no defense, but might receive judgment. For he persisted in his wicked intent, and going out, instead of a kiss he wrought betrayal, not remembering his benefits; and after the betrayal he threw down the thirty pieces of silver, saying: I have sinned by betraying innocent blood. O blindness!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"τοῦ δείπνου μετέσχες, καὶ τὸν εὐεργέτην παρέδωκας; Καὶ ὁ μὲν Κύριος ἑκὼν τὸ γεγραμμένον ἐπλήρου· Οὐαὶ δὲ δι' οὗ τὸ σκάνδαλον ἦλθεν. ʹ. Ἀλλὰ καιρὸς λοιπὸν τῇ φρικτῇ ταύτῃ καὶ φοβερᾷ τραπέζῃ προσιέναι. Πάντες τοίνυν μετὰ καθαροῦ συνειδότος προσέλθωμεν· μηδεὶς ἔστω Ἰούδας ἐνταῦθα δολιευόμενος τοὺς πλησίον αὐτοῦ, μηδεὶς πονηρὸς, μηδεὶς ἰὸν ἔχων ἐγκεκρυμμένον ἐν τῇ καρδίᾳ αὐτοῦ. Πάρεστι καὶ νῦν ὁ Χριστὸς τὴν τράπεζαν κοσμῶν· οὐ γὰρ ἄνθρωπός ἐστιν ὁ ποιῶν τὰ προκείμενα γενέσθαι σῶμα καὶ αἷμα τοῦ Χριστοῦ. Σχῆμα πληρῶν μόνον ἕστηκεν ὁ ἱερεὺς, καὶ δέησιν προσφέρει· ἡ δὲ χάρις καὶ ἡ δύναμίς ἐστιν ἡ τοῦ Θεοῦ ἡ πάντα ἐργαζομένη. Τοῦτό μου ἐστὶ τὸ σῶμα, φησί. Τοῦτο τὸ ῥῆμα τὰ προκείμενα μεταῤῥυθμίζει. Καὶ καθάπερ ἐκείνη ἡ φωνὴ, ἡ λέγουσα, Αὐξάνεσθε, καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, ῥῆμα ἦν, καὶ ἐγένετο ἔργον, ἐνδυναμοῦσα τὴν ἀνθρωπίνην φύσιν πρὸς παιδοποιίαν· οὕτω καὶ αὕτη ἡ φωνὴ, ἡ λέγουσα, διαπαντὸς αὔξει τῇ χάριτι τοὺς ἀξίως μετέχοντας. Μηδεὶς τοίνυν ὕπουλος ἔστω, μηδεὶς πονηρὸς, μηδεὶς ἅρπαξ, μηδεὶς λοίδορος, μηδεὶς μισάδελφος, μηδεὶς φιλάργυρος, μηδεὶς μέθυσος, μηδεὶς πλεονέκτης, μηδεὶς ἀρσενοκοίτης, μηδεὶς φθονερὸς, μηδεὶς πορνείᾳ δουλευέτω, μηδεὶς κλέπτης, μηδεὶς ἐπίβουλος, ἵνα μὴ κρῖμα ἑαυτῷ λήψηται. Καὶ γὰρ τότε ὁ Ἰούδας ἀναξίως μετέσχε τοῦ μυστικοῦ δείπνου, καὶ ἐξελθὼν παρέδωκε τὸν Κύριον, ἵνα μάθῃς, ὅτι τοῖς ἀναξίως μετέχουσι τῶν μυστηρίων, τούτοις μάλιστα συνεχῶς ἐπιπηδᾷ ὁ διάβολος, καὶ εἰς μείζω τιμωρίαν ἑαυτοὺς ἐμβάλλουσι.","english":"You shared the meal, and you betrayed the benefactor? And the Lord willingly fulfilled what was written; but woe to him through whom the stumbling block came. But it is time now to approach this awesome and fearful table. Let us all, therefore, approach with a pure conscience; let no one here be a Judas, plotting against his neighbors; let no one be wicked, let no one have poison hidden in his heart. Christ is present now too, adorning the table; for it is not a man who makes the things set before us become the body and blood of Christ. The priest stands merely fulfilling the form and offering the prayer; but it is the grace and power of God that works all things. This is my body, he says. This word transforms the things set before us. And just as that voice which said, Increase and multiply and fill the earth, was a word and became a deed, empowering human nature for procreation, so also this voice which says, continually increases by grace those who partake worthily. Let no one, therefore, be deceitful, let no one be wicked, let no one be a robber, let no one be a reviler, let no one be a hater of his brother, let no one be a lover of money, let no one be a drunkard, let no one be covetous, let no one be a sodomite, let no one be envious, let no one be enslaved to fornication, let no one be a thief, let no one be a plotter, so that he may not bring judgment upon himself. For Judas too then partook unworthily of the mystical meal, and going out he betrayed the Lord, so that you may learn that it is upon those who partake unworthily of the mysteries that the devil especially and continually leaps, and they cast themselves into greater punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ταῦτα λέγω οὐχ ἵνα φοβήσω μόνον, ἀλλ' ἵνα καὶ ἀσφαλεστέρους ποιήσω. Καθάπερ γὰρ σωματικὴ τροφὴ, ὅταν εἰς γαστέρα χυμοὺς ἔχουσαν πονηροὺς ἐμπέσῃ, πλεῖον ἐπιτείνει τὴν νόσον· οὕτω καὶ ἡ πνευματικὴ τροφὴ, ὅταν ἀναξίως μετέχηται, πλέον κρῖμα ἑαυτῷ σωρεύει. Μηδεὶς τοίνυν πονηροὺς ἔνδον ἐχέτω λογισμοὺς, παρακαλῶ, ἀλλ' ἐκκαθάρωμεν ἡμῖν τὴν καρδίαν· καὶ γὰρ ναοὶ Θεοῦ ἐσμεν, ἐὰν καθαρεύωμεν. Ἁγνὴν ἡμῶν ποιήσωμεν τὴν ψυχήν· καὶ γὰρ δυνατόν ἐστι τοῦτο ποιῆσαι ἐν μιᾷ ἡμέρᾳ. Πῶς καὶ τίνι τρόπῳ; Ἐὰν ἔχῃς τι κατὰ τοῦ ἐχθροῦ, ἔξελε τὴν ὀργὴν, λῦσον τὴν ἔχθραν, ἵνα λάβῃς θεραπείαν ἀφέσεως ἀπὸ τῆς τραπέζης. Θυσίᾳ προσέρχῃ φρικτῇ καὶ ἁγίᾳ· ἐσφαγμένος πρόκειται ὁ Χριστός. Ἀλλ' ἐννόησον τίνος ἕνεκεν ἐσφάγη. Ὢ ποίων μυστηρίων ἐστερήθης, Ἰούδα! Χριστὸς ἑκὼν ἔπαθεν, ἵνα λύσῃ τὸ μεσότοιχον τοῦ φραγμοῦ, καὶ ἑνώσῃ τὰ κάτω τοῖς ἄνω, ἵνα ἀγγέλων ποιήσῃ\n\nκοινωνὸν ἐχθρὸν ὄντα σε καὶ πολέμιον. Καὶ ὁ μὲν Χριστὸς τὴν ψυχὴν αὐτοῦ ἐξέδωκεν ὑπὲρ σοῦ· σὺ δὲ τῷ συνδούλῳ μένεις ἐχθραίνων; καὶ πῶς δυνήσῃ βαδίζειν ἐπὶ τὴν τῆς εἰρήνης τράπεζαν; Ὁ Δεσπότης σου οὐ παρῃτήσατο πάντα ὑπομεῖναι διὰ σὲ, σὺ δὲ οὐδὲ ὀργὴν ἀφιέναι ἀνέχῃ; Τίνος ἕνεκεν, εἰπέ μοι; Ἡ ἀγάπη ῥίζα καὶ πηγὴ καὶ μήτηρ ἐστὶ πάντων τῶν ἀγαθῶν. Ἐπηρέασέ μοι, φησὶ, τὰ μέγιστα, μυρία ἠδίκησέ μοι, τὸν περὶ τοῦ ζῇν ἐπεκρέμασέ μοι κίνδυνον. Καὶ τί τοῦτο; ἀλλ' οὐδέπω σε ἐσταύρωσε, καθάπερ τὸν Κύριον οἱ Ἰουδαῖοι. Ἐὰν μὴ ἀφῇς τῷ πλησίον σου τὸ ἀδίκημα, οὐδὲ ὁ Πατήρ σου ὁ οὐράνιος ἀφήσει σοι τὰ ἁμαρτήματά σου.","english":"I say these things not only to frighten you, but also to make you safer. For just as bodily food, when it falls into a stomach that has evil humors, intensifies the disease further, so too spiritual food, when it is partaken of unworthily, heaps up greater judgment for oneself. Let no one, then, I beseech you, keep evil thoughts within, but let us cleanse our heart; for we are temples of God, if we are pure. Let us make our soul chaste; for it is possible to do this in a single day. How, and in what manner? If you have anything against your enemy, pluck out the anger, dissolve the enmity, so that you may receive the healing of forgiveness from the table. You approach a fearful and holy sacrifice; Christ lies slain before you. But consider for whose sake he was slain. O what mysteries you have been deprived of, Judas! Christ willingly suffered, in order to break down the dividing wall of the fence, and to unite things below with things above, in order that he might make you, who were an enemy and adversary, a partaker with the angels. And Christ gave up his own soul for your sake; and do you remain hostile to your fellow servant? And how will you be able to walk to the table of peace? Your Master did not refuse to endure all things for your sake, and do you not even endure to let go of your anger? For whose sake, tell me? Love is the root and source and mother of all good things. He has injured me, says one, in the greatest matters, he has wronged me ten thousand times, he has hung the danger of my life over me. And what of that? But he has not yet crucified you, as the Jews did the Lord. If you do not forgive your neighbor the wrong, neither will your Father in heaven forgive you your sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ποίῳ δὲ συνειδότι ἐρεῖς, Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου, καὶ τὰ ἑξῆς; Ὁμοίως ὁ Χριστὸς καὶ τὸ αἷμα, ὃ ἐξέχεαν ἐκεῖνοι, εἰς σωτηρίαν τῶν ἐκχεόντων δέδωκε. Τί τούτου ἴσον ἔχεις ποιῆσαι; Ἐὰν μὴ ἀφῇς τῷ ἐχθρῷ, οὐκ ἐκεῖνον ἠδίκησας, ἀλλὰ σαυτόν· ἐκεῖνον μὲν γὰρ πολλάκις εἰς τὸν παρόντα βίον ἔβλαψας, σαυτὸν δὲ ἀσύγγνωστον ἐποιήσω τὴν τιμωρίαν εἰς τὴν μέλλουσαν ἡμέραν. Οὐδένα γὰρ οὕτω μισεῖ καὶ ἀποστρέφεται ὁ Θεὸς, ὡς μνησίκακον ἄνθρωπον, ὡς οἰδαίνουσαν καρδίαν καὶ φλεγμαίνουσαν ψυχήν. Ἄκουσον γοῦν τί φησιν ὁ Κύριος· Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς, ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ἄπελθε πρῶτον καὶ διαλλάγηθι τῷ ἀδελφῷ σου· καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. Τί λέγεις, Ἀφήσω ἐκεῖ τὸ δῶρον, ἤγουν τὴν θυσίαν; Ναὶ, φησί· διὰ γὰρ τὴν εἰρήνην τὴν πρὸς τὸν ἀδελφόν σου καὶ αὐτὴ ἡ θυσία ἐγένετο. Εἰ τοίνυν διὰ τὴν εἰρήνην τὴν εἰς τὸν πλησίον ἡ θυσία ἐστὶ, σὺ δὲ οὐ κατορθοῖς τὴν εἰρήνην, εἰ καὶ μετέχεις τῆς θυσίας, ἀνωφελής σοι ἡ μετάληψις γέγονεν ἅνευ τοῦ κατορθώματος τῆς εἰρήνης. Ποίησον τοίνυν ἐκεῖνο πρῶτον, λέγω δὴ τὴν εἰρήνην, δι' ὅπερ καὶ ἡ θυσία προσενήνεκται, καὶ τότε αὐτῆς ἀπολαύσεις καλῶς. Διὰ γὰρ τοῦτο ἦλθεν εἰς τὸν κόσμον ὁ Υἱὸς τοῦ Θεοῦ, ἵνα καταλλάξῃ ἡμῶν τὴν φύσιν τῷ Πατρὶ, ὥς που καὶ Παῦλός φησι· Νυνὶ δὲ ἀποκατήλλαξεν ἑαυτῷ τὰ πάντα, διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ.","english":"With what conscience will you say, \"Our Father who is in heaven, hallowed be your name,\" and the rest? Likewise Christ also gave his blood, which those men poured out, for the salvation of those who poured it out. What equal to this do you have to do? If you do not forgive your enemy, you have not harmed him but yourself; for you have often harmed him in the present life, but you have made yourself unforgivable in the punishment on the coming day. For God hates and turns away from no one so much as a man who remembers wrongs, as a heart that swells and a soul that is inflamed. Listen, then, to what the Lord says: \"If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled to your brother; and then come and offer your gift.\" What do you say? \"Shall I leave my gift there,\" that is, the sacrifice? \"Yes,\" he says; for it was for the sake of peace with your brother that the sacrifice itself was made. If, then, the sacrifice is for the sake of peace with one's neighbor, and you do not achieve peace, even if you partake of the sacrifice, your partaking has become useless to you without the achievement of peace. Do that first, then—I mean peace, for the sake of which the sacrifice too has been offered—and then you will enjoy it well. For it was for this that the Son of God came into the world, that he might reconcile our nature to the Father, as Paul also says somewhere: \"But now he has reconciled all things to himself, having killed the enmity in himself through the cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Διὰ τοῦτο οὐχὶ αὐτὸς μόνον ἦλθε ποιῶν εἰρήνην, ἀλλὰ καὶ ἡμᾶς μακαρίζει τοὺς τὰ τοιαῦτα ποιοῦντας, καὶ ποιεῖ τῆς αὑτοῦ προσηγορίας κοινωνούς. Μακάριοι γὰρ οἱ εἰρηνοποιοὶ, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. Ὅπερ οὖν ἐποίησεν ὁ Χριστὸς, ὁ Υἱὸς τοῦ Θεοῦ, τοῦτο καὶ σὺ ποίησον κατὰ δύναμιν ἀνθρωπίνην, εἰρήνης γενόμενος πρόξενος καὶ σαυτῷ καὶ τῷ πλησίον σου. Διὰ τοῦτο καὶ υἱὸν Θεοῦ καλεῖ τὸν εἰρηνοποιόν· διὰ τοῦτο ἐν τῷ καιρῷ τῆς θυσίας οὐδεμιᾶς ἑτέρας ἐμνημόνευσε δικαιοσύνης, ἀλλ' ἢ τῆς πρὸς τὸν ἀδελφὸν καταλλαγῆς, δεικνὺς, ὅτι πασῶν ἀρετῶν μείζων ἡ ἀγάπη ἐστίν. Ἐβουλόμην μὲν οὖν, ἀγαπητοὶ, ἐπὶ πλεῖστον παρατεῖναι τὸν λόγον· ἀλλ' ἀρκεῖ καὶ τὰ εἰρημένα τοῖς μετὰ προσοχῆς καὶ συνέσεως δεχομένοις τὸν σπόρον τῆς εὐσεβείας, καὶ προσέχειν ἐθέλουσι τοῖς λεγομένοις. Μνημονεύωμεν τοίνυν, παρακαλῶ, διαπαντὸς τούτων τῶν ῥημάτων, καὶ τοῦ φρικωδεστάτου ἀσπασμοῦ τοῦ πρὸς ἀλλήλους. Οὗτος γὰρ ὁ ἀσπασμὸς συμπλέκει τὰς διανοίας ἡμῶν, καὶ ποιεῖ γενέσθαι σῶμα ἓν ἅπαντας, καὶ μέλη Χριστοῦ, ἐπειδὴ καὶ ἑνὸς σώματος μετέχομεν ἅπαντες. Γενώμεθα οὖν κατ' ἀλήθειαν σῶμα ἓν, οὐ τὰ σώματα ἀλλήλοις ἀναφύροντες, ἀλλὰ τὰς ψυχὰς ἀλλήλαις τῷ τῆς ἀγάπης συνδέσμῳ συνάπτοντες. Οὕτω γὰρ ποιοῦντες, δυνησόμεθα μετὰ παῤῥησίας ἀπολαῦσαι τῆς προκειμένης τραπέζης, καὶ τῆς ὑπὸ τοῦ Χριστοῦ πρὸς τῷ τέλει βραβευθείσης εἰρήνης δοχεῖα γενέσθαι. Κἂν γὰρ μυρία ἔχωμεν κατορθώματα, μνη49.392 σίκακοι δὲ ὦμεν, πάντα εἰκῆ καὶ μάτην εἰργασάμεθα, καὶ οὐδὲν ἐκ τούτων εἰς σωτηρίας λόγον καρπώσασθαι δυνησόμεθα.","english":"For this reason he not only came himself making peace, but he also blesses us who do such things, and he makes us sharers of his own title. For blessed are the peacemakers, for they shall be called sons of God. Therefore, what Christ, the Son of God, did, do you also do according to human ability, becoming a bringer of peace both for yourself and for your neighbor. For this reason he calls the peacemaker a son of God; for this reason, at the time of the sacrifice, he made mention of no other righteousness than reconciliation with one's brother, showing that love is greater than all virtues. I wished, then, beloved, to prolong the discourse to the greatest extent; but what has been said is sufficient for those who receive the seed of piety with attention and understanding, and who are willing to give heed to what is said. Let us therefore remember, I urge you, always these words, and that most awe-inspiring greeting to one another. For this greeting intertwines our minds, and makes all become one body, and members of Christ, since we all partake of one body. Let us therefore become truly one body, not mashing our bodies against one another, but joining our souls to one another with the bond of love. For doing so, we shall be able with boldness to enjoy the table set before us, and to become receptacles of the peace awarded by Christ at the end. For even if we have countless achievements, but are quarrelsome, we have done everything in vain and to no purpose, and we shall be able to reap nothing from these for the account of salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Μέλλων γὰρ ὁ Σωτὴρ ἀνελθεῖν πρὸς τὸν Πατέρα, ἀντὶ δόξης προσκαίρου καὶ πλούτου μεγάλου ταύτην τοῖς μαθηταῖς κληρονομίαν ἀφίησιν, εἰπών· Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν. Ποῖος γὰρ πλοῦτος, ἢ πόση χρημάτων περιουσία γένοιτ' ἂν τιμιωτέρα\n\nτῆς εἰρήνης τοῦ Χριστοῦ, τῆς πάντα λόγον καὶ νοῦν ὑπερεχούσης; Τοῦτο οὖν καὶ ὁ προφήτης Μαλαχίας εἰδὼς χαλεπὸν εἶναι καὶ ὑπέρογκον τὸ παράπτωμα, ἔλεγεν ὡς ἐκ προσώπου τοῦ Θεοῦ· Λαός μου, λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, καὶ ἕκαστος κακίαν ἐν τῇ καρδίᾳ τῷ πλησίον αὐτοῦ μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε· καὶ οὐ μὴ ἀποθανεῖτε, οἶκος τοῦ Ἰσραὴλ, λέγει Κύριος. Ὡς ἂν εἰ μέλλοιτε εἶναι ψεῦσται, μνησίκακοι, ἐπίορκοι, ἐπιλαθόμενοι τῶν ἐντολῶν μου, θανάτῳ ἀποθανεῖσθε.","english":"For when the Savior was about to ascend to the Father, instead of temporary glory and great wealth he left this inheritance to his disciples, saying: My peace I give to you, my peace I leave to you. For what wealth, or how great an abundance of money, could be more precious than the peace of Christ, which surpasses every word and mind? Knowing this, the prophet Malachi also, since the transgression was harsh and exceedingly great, spoke as from the person of God: My people, let each one speak truth with his neighbor, and let each one not remember evil against his neighbor in his heart, and do not love a false oath; and you shall surely not die, house of Israel, says the Lord. As if he were saying: if you intend to be liars, rememberers of evil, perjurers, forgetful of my commandments, you shall surely die the death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ταῦτα οὖν ἅπαντα εἰδότες, ἀγαπητοὶ, πᾶσαν καταλύσωμεν ὀργὴν, καὶ πρὸς ἀλλήλους εἰρηνεύσωμεν, καὶ τὴν ῥίζαν τῆς κακίας ἐκτίλαντες, καὶ καθάραντες ἡμῶν τὸ συνειδὸς, μετὰ πραότητος καὶ ἐπιεικείας καὶ πολλῆς τῆς εὐλαβείας προσίωμεν τῇ μεταλήψει τῶν φρικτῶν τούτων καὶ φοβερῶν μυστηρίων, μὴ ὠθοῦντες καὶ λακτίζοντες, μήτε κτύποις καὶ κραυγαῖς ἐκβοῶντες, ἀλλὰ φόβῳ πολλῷ καὶ τρόμῳ μετὰ κατανύξεως καὶ δακρύων προσερχόμενοι, ἵνα καὶ ὁ φιλάνθρωπος Δεσπότης, ἐποπτεύσας ἡμῶν ἄνωθεν τὴν εἰρηνικὴν κατάστασιν, καὶ τὴν ἀνυπόκριτον ἀγάπην, καὶ τὴν φιλάδελφον κοινωνίαν, καὶ τούτων τῶν ἀγαθῶν καὶ τῶν ἐπηγγελμένων πάντας ἡμᾶς ἀξιώσῃ, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Knowing all these things, therefore, beloved, let us put away all anger and be at peace with one another; and having plucked out the root of evil and purified our conscience, let us approach the partaking of these dread and fearful mysteries with meekness and gentleness and great reverence, not pushing and kicking, nor crying out with shouts and clamor, but drawing near with much fear and trembling, with compunction and tears, so that the loving-kind Master also, looking down from above upon our peaceful state, our unfeigned love, and our brotherly fellowship, may count us all worthy of these good things and of the things promised, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}