{"slug":"pta0030.pta016","id":"greek:pta:pta0030.pta016","title":"De die dominica","title_source":"De die dominica","author":"Eusebius (“Alexandrinus”)","genre":"homily","date":"0030–0800","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:28:22Z","cost_usd":0.004696},"source":{"registry_id":"greek:pta:pta0030.pta016","work_id":"pta0030.pta016","edition":"pta","language":"","license":"CC BY 4.0","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0030.pta016.pta-grc5"},"stats":{"passages":8,"english_words":2160,"coptic_letters":0,"source_letters":8861,"commentary_units":48,"commentary_kinds":9,"derived_notes":0,"ambiguities":12,"work_notes":5,"external_links":3,"timeline":5},"summary":{"work":"pta0030.pta016","abstract":"De die dominica is a Greek homily attributed to Eusebius of Alexandria (5th–6th c.), but its authorship is uncertain and it may be a later compilation. The work likely dates to the 5th or 6th century, reflecting post-Nicene concerns about Sunday observance and emerging liturgical practices. It was used in Byzantine canonical collections to support Sunday rest legislation, influencing later Eastern Christian moral teaching. The text is transmitted without a critical apparatus, and its manuscript variants are not assessable from the source edition. The homily presents a triadic structure of Sunday's significance—creation, resurrection, and the week—and includes a post-liturgical dialogue between Eusebius and Alexander, framing it as a catechetical exchange.","historical_context":"The homily De die dominica is transmitted under the name of Eusebius of Alexandria, a pseudepigraphical figure associated with a corpus of homilies from the 5th to 6th centuries. The work likely originated in the Greek-speaking Eastern Roman Empire, possibly in Alexandria or its wider region, though its exact provenance is uncertain. It reflects post-Nicene Christian concerns about Sunday observance, which became a focus of ecclesiastical and imperial legislation from the 4th century onward. The homily was incorporated into Byzantine canonical collections, such as the Nomocanon, to support Sunday rest laws, indicating its reception in monastic and legal circles. The text survives in Greek manuscripts, but the source edition (pta) lacks a critical apparatus, so its textual history and scribal interpolations cannot be fully assessed. The homily's dialogue form and content align it with the Eusebius of Alexandria corpus, a tradition of pseudepigraphical works that often addressed liturgical and moral topics.","significance":"De die dominica is significant for its role in shaping Eastern Christian teaching on Sunday observance, linking the Lord's day to creation, resurrection, and the weekly cycle. It was used in Byzantine canon law to justify Sunday rest, influencing later moral theology. The homily also exemplifies the pseudepigraphical tradition of Eusebius of Alexandria, offering insights into post-Nicene liturgical catechesis and the development of Sunday as a distinct Christian institution.","timeline":[{"date":"5th–6th c.","event":"Probable composition of the homily, attributed to Eusebius of Alexandria."},{"date":"4th c.","event":"Post-Nicene legislation on Sunday observance begins, providing context for the homily's concerns."},{"date":"6th–7th c.","event":"The homily is used in Byzantine canonical collections to support Sunday rest laws."},{"date":"Medieval period","event":"The text is transmitted in Greek manuscripts, with possible scribal interpolations."},{"date":"Modern era","event":"The homily is edited in the pta source without a critical apparatus, limiting textual analysis."}],"relations":[{"work":"Eusebius of Alexandria corpus","relation":"Part of a pseudepigraphical tradition of homilies attributed to this figure.","key":"","label":null,"url":null},{"work":"Byzantine Nomocanon","relation":"Used to support Sunday rest legislation in canonical collections.","key":"","label":null,"url":null},{"work":"Matthew 26:26-28, Mark 14:22-24, Luke 22:19-20","relation":"Echoes institution narrative of the Eucharist.","key":"","label":null,"url":null},{"work":"John Chrysostom","relation":"Attributed to Chrysostom in some manuscripts, but content suggests Eusebius of Alexandria corpus.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Eusebius of Alexandria","label":"Eusebius of Alexandria","url":"https://en.wikipedia.org/wiki/Eusebius_of_Alexandria","reason":"Provides background on the pseudepigraphical figure and corpus."},{"key":"wikipedia:Lord's Day","label":"Lord's Day","url":"https://en.wikipedia.org/wiki/Lord%27s_Day","reason":"Context for the homily's focus on Sunday observance."},{"key":"wikipedia:Byzantine law","label":"Byzantine law","url":"https://en.wikipedia.org/wiki/Byzantine_law","reason":"Reception of the homily in canonical collections."}],"cautions":["Authorship is uncertain; the homily is pseudepigraphically attributed to Eusebius of Alexandria and may be a later compilation.","The date is approximate (5th–6th c.) based on content and transmission, but not precisely established.","The source edition (pta) lacks a critical apparatus, so manuscript variants and textual history cannot be assessed.","Doctrinal or liturgical details should be compared with other early witnesses due to possible scribal interpolations."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000481,"generated":"2026-11-15T05:04:56Z"},"links":[{"kind":"source","label":"Patristic Text Archive","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0030.pta016.pta-grc5"}],"checks":{"work":"pta0030.pta016","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2160,"source_letters":8861,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The homily is transmitted under the name of Eusebius of Alexandria (5th–6th c.), but its attribution is uncertain; it may be a later compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The work likely dates to the 5th or 6th century, reflecting post-Nicene concerns about Sunday observance and emerging liturgical practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was used in Byzantine canonical collections to support Sunday rest legislation, influencing later Eastern Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text in the source edition (pta) may contain later scribal interpolations; doctrinal or liturgical details should be compared with other early witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus or stemma; the reader cannot assess manuscript variants or the work’s textual history from it alone.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: pta — CC BY 4.0"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Ἰωάννου ἀρχιεπισκόπου Κωνσταντινουπόλεως τοῦ Χρυσοστόμου λόγος εἰς τὸ σχολάζειν τοὺς Χριστιανοὺς τῇ ἁγίᾳ κυριακῇ\n\nΜετὰ τὴν ἀπόλυσιν τῆς ἁγίας ἐκκλησίας· καθεζομένου τοῦ μακαριωτάτου ἐπισκόπου Εὐσεβίου, προσελθὼν Ἀλέξανδρος, λέγει αὐτῷ· δέομαί σου κύριέ μου· τίνος ἕνεκεν ἀναγκαῖον φυλάττην τὴν ἁγίαν κυριακὴν καὶ μὴ ἐργάζεσθαι· ποῖον κέρδος ποιῶμεν μὴ ἐργαζόμενοι· ὁ δὲ μακάριος Εὐσέβιος λέγει· ἄκουσον τέκνον καὶ ἐρῶ σοι περὶ πάντων τῶν γινομένων ἐν τῇ ἁγίᾳ κυριακῇ· εἴτε ἀγαθῶν εἴτε πονηρῶν· καὶ τὸ φυλάττειν ἡμᾶς τὴν ἁγίαν κυριακὴν καὶ μὴ ἐργάζεσθαι, ὅτε παρεδίδου ὁ κύριος· τὸν τύπον τοῦ μυστηρίου· λαβὼν τὸν ἄρτον ηὐλόγησεν· καὶ κλάσας ἔδωκε τοῖς μαθηταῖς αὐτοῦ λέγων· λάβετε φάγετε ἐξ αὐτοῦ πάντες· τοῦτό ἐστι τὸ σῶμα μου τὸ ὑπὲρ ἡμῶν καὶ πολλῶν κλώμενον εἰς ἄφεσιν ἁμαρτιῶν· ὁμοίως καὶ τὸ ποτήριον συνκεράσας καὶ εὐλογήσας, ἔδωκε λέγων· τοῦτο μου ἐστὶ τὸ αἷμα τὸ ὑπὲρ ἡμῶν καὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησίν. Ἀνάμνησις οὖν ἐστιν τοῦ κυρίου ἡ ἡμέρα αὕτη. διατοῦτο καὶ κυριακὴ ἐκλήθη· πρὸ γὰρ τοῦ δεσποτικοῦ πάθους, οὐκ ἐλέγετο κυριακῆ· ἀλλὰ πρώτη ἡμέρα· ἀρχὴς τῆς ἑβδομάδος, εἷς ἐδωρήσατο τῷ κόσμῳ· καὶ ἐν τῇ τῶν μυστηρίων ἀναμνήση ἐκέλευσεν ἐπιτελεῖσθαι· πρὸς τιμὴν τῆς τῶν μυστηρίων ἱερουργίας· καὶ τῆς ἀναστάσεως τὴν ἀρχὴν ἐκελεύσθημεν μὴ ἐργάζεσθαι, ἀρχὴ οὖν πάσης ἀγαθωσύνης γέγονεν ἡ ἡμέρα αὕτη· ἀρχὴ κτίσεως κόσμου· ἀρχὴ ἀναστάσεως· ἀρχὴ εὐδομάδος· τρεῖς ἀρχὰς ἔχουσα ἡ ἡμέρα αὕτη· τριάδος ἀγαθῆς μηνύει τὴν ἀρχὴν·","english":"A discourse of our father among the saints John Chrysostom, Archbishop of Constantinople, on the observance of the holy Lord’s day by Christians\n\nAfter the dismissal of the holy church, with the most blessed bishop Eusebius seated, Alexander approached and said to him: I beseech you, my lord, why is it necessary to keep the holy Lord’s day and not to work? What profit do we gain by not working? The blessed Eusebius said: Listen, child, and I will tell you about all that happens on the holy Lord’s day, whether good or evil. And as for our keeping the holy Lord’s day and not working: when the Lord handed over the form of the mystery, he took the bread, blessed it, and, breaking it, gave it to his disciples, saying: Take, eat of it, all of you; this is my body, which is broken for us and for many for the remission of sins. Likewise, having mixed the cup and blessed it, he gave it, saying: This is my blood, which is poured out for us and for many for the remission of sins. Do this in remembrance of me. Therefore, this day is the remembrance of the Lord. For this reason it was also called the Lord’s day; for before the Lord’s passion it was not called the Lord’s day, but the first day, the beginning of the week, which he gave to the world. And in the remembrance of the mysteries he commanded it to be celebrated. In honor of the sacred liturgy of the mysteries and of the resurrection, we were commanded not to work from its beginning. So this day has become the beginning of all goodness: the beginning of the creation of the world, the beginning of the resurrection, the beginning of the week. This day, having three beginnings, signifies the beginning of the good Trinity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κυριακῇ","severity":"info","text":"The Greek term κυριακῇ (Lord's day) is derived from κύριος (Lord) and is used here to designate Sunday as the day of the Lord's resurrection and the eucharistic mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτό ἐστι τὸ σῶμα μου","severity":"info","text":"The passage echoes the institution narrative of the Eucharist, drawing on Matthew 26:26-28, Mark 14:22-24, and Luke 22:19-20, with the phrase 'this is my body' and 'this is my blood'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς ἀρχὰς","severity":"info","text":"The homily attributes three 'beginnings' to Sunday: creation, resurrection, and the week. This triadic structure may reflect early Christian catechetical or liturgical teaching on the significance of the Lord's day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τὴν ἀπόλυσιν","severity":"info","text":"The narrative opens with a post-liturgical setting ('after the dismissal'), framing the dialogue between Eusebius and Alexander as a catechetical exchange following the church service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰωάννου ... τοῦ Χρυσοστόμου","severity":"caution","text":"The homily is attributed to John Chrysostom in the manuscript, but the dialogue form and content suggest it belongs to the Eusebius of Alexandria corpus, a pseudepigraphical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ γὰρ τοῦ δεσποτικοῦ πάθους","severity":"info","text":"The text claims that before the Lord's passion the day was called 'first day' (πρώτη ἡμέρα), not 'Lord's day', indicating a post-resurrection institution of the name and observance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to John Chrysostom is likely spurious; the work is conventionally assigned to Eusebius of Alexandria. The phrase 'τρεῖς ἀρχὰς' may be a later interpolation or a rhetorical device."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἑπτὰ ἡμέρας ἔχει ἡ ἑβδομάς· τὰς ἓξ ἡμέρας ἔδωκεν ἡμῖν αὐτὰς ὁ Θεὸς εἰς τὸ ἐργάζεσθαι· καὶ τὴν μίαν ἔδωκεν ἡμῖν εἰς ἀνάπαυσιν καὶ εὐχὴν καὶ λύσιν κακῶν· ἵνα ταῖς ἓξ ἡμέραις ἡ ἐποίησας ἁμάρτημα ἐν τοῖς βιωτικοῖς πράγμασιν· ἐρχομένης τῆς κυριακῆς, ὀρθρήσης ἐπὶ τὴν ἐκκλησίαν· καὶ προσελθῶν τῷ δεσπότῃ χριστῷ ἐξομολόγησαι ἐν δάκρυσιν· καὶ ἀνάγγειλον αὐτῷ τὰ ἁμαρτήματά σου· μετανόησον ἐν εὐχὴ· παράμεινον τῇ προσφερομένῃ θυσίᾳ· μνήσθητι ἐν τῇ προσκομιδῇ καὶ τῶν προαπελθόντων αἰώνων καὶ ἀδελφῶν καὶ φίλων καὶ συγγενῶν· τοῦτο γὰρ ποιῶν, μεγάλην ἀνάπαυσιν παρέχεις τοῖς προαπελθοῦσιν· πλήρωσον οὖν τὴν εὐχήν· ἴδε τὸν δεσπότην μελιζόμενον καὶ μὴ μιούμενον· διαδιδόμενον· καὶ μὴ δαπανόμενον· καὶ εἰ μεν ἔχεις καθαρόν τὸ ἀγγεῖον τῆς ψυχῆς σου, πρόσελθε καὶ κοινώνησον τοῖς μυστηρίοις τοῦ Χριστοῦ· εἰ δὲ καταγινώσκεις σου τὸ συνειδὸς· τὴν μὲν κοινωνίαν παραίτησαι, μέχρις οὗ διορθώσης σεαυτὸν διὰ μετανοίας· τῇ δὲ εὐχῇ παράμεινον· καὶ μὴ ἐξέλθῃς ἕως οὗ ἀπολυθῇς· μνήσθητι Ἰούδα τοῦ προδότου· καὶ μὴ ἐξέλθῃς τῆς ἐκκλησίας· ἐκείνου γάρ ἐστιν ἡ ἀρχὴ τῆς ἀπωλείας τοῦ μὴ παραμεῖναι μετὰ πάντων ἐν τῇ εὐχῇ· λαβὼν γὰρ Ἰούδας τὸν ἄρτον ἐν τῷ στόματι· εὐθέως ἐξῆλθεν· καὶ ἐχώρησεν εἰς αὐτὸν ὁ Σατανᾶς· καὶ ἐσπούδασεν εἰς τὴν προδοσίαν· οὕτως καὶ νῦν· ἐὰν πρὸ τῆς ἀπολύσεως ἐξέλθῃς, τὰς ἐκείνου εὐθύνας ἀπαιτήσαι ὁ θεός· μὴ οὖν δι' ὀλίγην ὥραν, μέλλεις κατακρίνεσθαι μετὰ Ἰούδα τοῦ προσότου· οὐδὲν σὲ βαρῇ ἡ παραμονή· οὐκ ἔχει ὁ ναὸς τοῦ θεοῦ πῦρ· οὔτε ξίφος· οὔτε ἕτερον κολαστήριον, ἀλλὰ ὑπομονὴν μιᾶς ὥρας·","english":"The week has seven days. The six days God gave us for work, and the one He gave us for rest, prayer, and release from evils, so that for whatever sin you committed in worldly affairs during the six days, when the Lord’s day comes, you rise early for church, and approaching the master Christ, confess with tears, and declare your sins to Him. Repent in prayer. Remain for the offered sacrifice. Remember in the offering also those who have departed—the ages, brothers, friends, and relatives. For by doing this, you provide great rest to those who have departed. So fulfill the prayer. See the master being divided and not diminished, distributed and not consumed. And if you have the vessel of your soul clean, approach and partake of the mysteries of Christ. But if your conscience accuses you, decline communion until you correct yourself through repentance. Yet remain in prayer, and do not leave until you are dismissed. Remember Judas the traitor, and do not leave the church. For the beginning of his destruction was not remaining with all in prayer. For Judas, having taken the bread in his mouth, immediately went out, and Satan entered into him, and he hastened to the betrayal. So also now: if you leave before the dismissal, God will demand from you the same reckoning as from him. Do not, then, for a brief hour, be condemned along with Judas the traitor. Staying does not burden you. The temple of God has no fire, nor sword, nor any other instrument of punishment, but only the endurance of one hour.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰς ἓξ ἡμέρας ἔδωκεν ἡμῖν αὐτὰς ὁ Θεὸς εἰς τὸ ἐργάζεσθαι· καὶ τὴν μίαν ἔδωκεν ἡμῖν εἰς ἀνάπαυσιν","severity":"info","text":"The homily presents a binary division of the week: six days for work, one for rest and prayer, grounding Sunday observance in divine gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἴδε τὸν δεσπότην μελιζόμενον καὶ μὴ μιούμενον· διαδιδόμενον· καὶ μὴ δαπανόμενον","severity":"info","text":"Echoes the Eucharistic theology of the divided yet undiminished body of Christ, paralleling patristic commentary on the unity of the sacrament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μνήσθητι Ἰούδα τοῦ προδότου","severity":"info","text":"The warning against early departure from liturgy invokes Judas’s betrayal, a trope in early Christian catechesis to enforce liturgical discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μνήσθητι ἐν τῇ προσκομιδῇ καὶ τῶν προαπελθόντων","severity":"info","text":"The instruction to remember the departed during the offertory aligns with early anaphoral intercessions for the dead, attested in the Liturgy of St. Basil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μεν ἔχεις καθαρόν τὸ ἀγγεῖον τῆς ψυχῆς σου, πρόσελθε ... εἰ δὲ καταγινώσκεις σου τὸ συνειδός","severity":"info","text":"A conditional exhortation structures the passage: clean conscience invites communion; self-accusation demands abstention until repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν προαπελθόντων αἰώνων","severity":"caution","text":"The phrase 'departed ages' is ambiguous: it may refer to earlier generations or to the dead of past eras; the translation 'ages' is retained as literal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["τῶν προαπελθόντων αἰώνων: unclear whether 'ages' means generations or a liturgical term for the dead; the translation follows the Greek literally."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"δι οὐδὲν οὖν φυλάττειν ὀφείλωμεν τὴν κυριακὴν· ἃ μὴ τοῦ ἔργου ἀπεχόμενοι· σχολάσωμεν τῇ εὐχῇ· καὶ ἐν τοῖς μαρτυρίοις πυκνῶς ἀπιώμεν· οὐ γὰρ μόνον ἐστὶν ἀπέχεσθαι τοῦ ἔργου· ἀλλὰ καὶ τοῦ κακοῦ ἔργου ἀποχὴν ποιῶμεν· πολοὶ ἐκδέχονται τὴν κυριακὴν ἐν πολλῇ ἐπιθυμίᾳ· ἀλλ’ οὐκ ἑνὶ σκοπῶσι πάντες· οἱ μὲν γὰρ ἐκδέχονται φοβούμενοι τὸν θεὸν, ἵνα εὐχὴν ἀναπέμψωσι τῷ Θεῷ· καὶ τοῦ τιμίου σώματος καὶ αἵματος μεταλάβωσιν· οἱ δὲ ῥάθυμοι ἵνα τοῦ ἔργου ἀπεχόμενοι, τοῖς κακοῖς σχολάσουσιν· οἶδα ἐγὼ καὶ οὐ ψεύδομαι· μαρτυρεῖ τὰ πράγματα· ἐπεὶ ἔξελθε ἐν τῇ μέσῃ ἐν ἄλλῃ ἡμέρᾳ, καὶ οὐδένα εὑρήσεις· ἔξελθε τῇ κυριακῇ καὶ εὑρίσης· τοὺς μὲν κιθαρίζοντας· ἄλλους ἐπικροτοῦντας· ἄλλους καθεζομένους καὶ σκοπούντας τὸν πλησίον· καὶ ἄλλους τοὺς φιλῶντας· καὶ ἄλλους διανεύοντας τοῖς ὀφθαλμοῖς ἐπὶ κακόν· καὶ ὅπου ὀρχίονται, ἐκεῖ καὶ συντρέχουσιν· καλεῖ ὁ κήρυξ εἰς τὴν ἐκκλησίαν, καὶ πάντες ὄκνον προβάλλονται· γέγονε φωνῆ αὐλοῦ ἢ κιθάρας ἡχούσης, καὶ πάντες ὡς ὑπόπτεροι φθάνουσιν· τί θεωροῦσιν εἱσερχόμενοι εἰς τὴν ἐκκλησίαν· τί θεωροῦσιν; ἐγὼ λέγω· θεωροῦσιν τὸν δεσπότην χριστὸν ἐπὶ τῆς τραπέζης ἀνακείμενον· καὶ τὰ σεραφὶμ τὸν τρισάγιον ὕμνον ἄδοντα· πνεύματος ἁγίου παρουσίαν· τὸν βασιλέα Δαβὶδ κελαδοῦντα· Παύλου τοῦ εὐλογημένου ἀποστόλου τὴν γλυκίαν διδασκαλίαν ἐνιχοῦσαν εἰς τὰς πάντων ἀκοᾶς· τῶν ἀγγέλων βοώντων τὸ ἀκατάπαυστον ἀλληλούϊα· εὐαγγελικᾶς φωνᾶς· τὴν διδαχὴν καὶ παραίνεσιν τῶν θείων καὶ ὀρθοδόξων ἐπισκόπων καὶ πρεσβυτέρων· ὅλα πνευματικὰ· ὅλα οὐράνια· ὅλα σωτηριώδη·","english":"For this reason, then, we ought to keep the Lord’s Day, not by refraining from work alone, but let us devote ourselves to prayer and go frequently to the martyria. For it is not only a matter of abstaining from work, but let us also make an abstention from evil work. Many look forward to the Lord’s Day with great eagerness, but not all with the same purpose. For some look forward to it fearing God, so that they may send up prayer to God and partake of the precious body and blood. But the idle look forward to it so that, refraining from work, they may devote themselves to evil deeds. I know this and I do not lie; the facts bear witness. For go out on a weekday, and you will find no one. Go out on the Lord’s Day, and you will find some playing the cithara, others clapping, others sitting and watching their neighbor, and others kissing, and others making signs with their eyes for evil, and wherever there is dancing, there they run together. The herald calls to church, and all plead laziness. But if the sound of a flute or cithara is heard, all arrive as if on wings. What do they see when they enter the church? What do they see? I tell you: they see the Lord Christ lying on the table, and the seraphim singing the thrice-holy hymn, the presence of the Holy Spirit, King David singing, the sweet teaching of the blessed apostle Paul sounding in the ears of all, the angels crying out the ceaseless alleluia, the voices of the Gospels, the teaching and exhortation of the divine and orthodox bishops and presbyters—all spiritual, all heavenly, all salvific.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κυριακὴν","severity":"info","text":"The term κυριακὴν (kyriakēn) means 'the Lord's Day' and is the standard Greek Christian designation for Sunday, distinct from σάββατον (Sabbath).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαρτυρίοις","severity":"info","text":"The martyria (μαρτυρίοις) were shrines or churches built over the tombs of martyrs, common in late antique Christianity as sites for prayer and vigil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ τιμίου σώματος καὶ αἵματος","severity":"info","text":"The phrase 'precious body and blood' echoes the Eucharistic language of the New Testament, particularly Matthew 26:26-28 and John 6:53-56.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts two groups—the pious and the idle—using a rhetorical pattern of antithesis and vivid description to exhort proper Sunday observance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's critique of Sunday revelry and its call to attend church reflects concerns in 4th-5th century Greek Christianity about Sabbath-keeping and moral discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τῇ μέσῃ","severity":"caution","text":"The phrase 'ἐν τῇ μέσῃ' (en tē mesē) is ambiguous; it likely means 'on a weekday' (middle day of the week), but could also be read as 'in the middle of the day'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῇ μέσῃ' is ambiguous: it may mean 'on a weekday' (i.e., a day in the middle of the week) or 'in the middle of the day' (midday). The context of contrasting the Lord's Day with other days supports the former reading.","The identity of 'the herald' (κήρυξ) is not specified; it could refer to a church official or a liturgical caller."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ὁ ἐρχόμενος εἰς τὴν ἐκκλησίαν ταῦτα ἀκούει. ὁ δὲ ἐρχόμενος εἰς τὸ θέατρον, τί θεωρεῖ· ἄσματα διαβολικᾶ· φωνὰς οἰκτρᾶς· κρότους· συρισμοῦς· γυναῖκας ὀρχουμένας· μᾶλλον δὲ δαιμονιζομένας· Τί γὰρ ποιεῖ ἡ ὀρχουμένη· εἰ μὴ αὐτοπροαίρετος δαιμονίζεται· ὁ δὲ κιθαροδῶς· ὥσπερ δαίμων τῷ ξύλῳ προσμάχεται· ταῦτα τὰ ἄσματα τῶν θεάτρων· ὅλα δαιμονικᾶ· ὅλα δαιμόνων ἐπιτηδεύματα· διατοῦτο καὶ ὁ μισθὸς αὐτῶν πονηρός· τοιοῦτον γὰρ ἦν καὶ τὸ συμέδριον τοῦ Ἡρώδου ποτέ· εἰσελθοῦσα γὰρ ἡ Ἡροδιὰς ὀρχήσατο· καὶ τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ ἀπέτεμεν· διατοῦτο ἐκληρονόμησεν τὰ καταχθόνια τοῦ ἄδου· οἱ οὖν ἀγαπῶντες τὴν ἐκείνης κακότεχνον ὄρχησιν, μετ’ ἐκείνης ἔχουσι τὸ μέρος·\n\nἈρκέσθητι οὖν τὰς ἓξ ἡμέρας ἀσχολούμενος ἐν τοῖς κακοῖς ἔργοις· καὶ ἐν τῇ ἡμέρᾳ τῆς εὐχῆς παῦσαι κακοπραγῶν. καὶ οἶδα πολλοὺς πρὸς ἀλλήλους πράγματα ἔχοντας καὶ λέγουσιν· ἔρχετε κυριακῆ καὶ λέγομεν τὴν δίκην· Ἄθλιε καὶ ταλαίπωρε ἄνθρωπε, τῇ κυριακῇ εὔχεσθαι προσετάχθης· μὴ γὰρ δίκας λέγειν; ἔρχεται κυριακῆ καὶ ὁ ἔχων τὸ πρᾶγμα ὅλην τὴν νύκτα κατασκέπτεται τὸν πλησίον· καὶ μόνον ἔλθη ὁ ὄρθρος κατοπλίζετε καὶ ἔρχεται πρὸς τὴν ἐκκλησίαν· τοιαύτη δέ ἐστιν ἡ συνήθεια μάλιστα ἐν ταῖς κόμαις· ἔρχονται γὰρ εἰς τὴν ἐκκλησίαν καὶ προκαθέζονται ἔξω· καὶ πρῶτος ὁ πρεσβύτερος τοῦτο ποιεῖ· καὶ προβάλλουσιν πράγματα καὶ δίκας· ὕβρις τὲ καὶ δαρμοῖς· καὶ οὕτως μετὰ ταῦτα εἰσέρχονται εἰς τὴν ἐκκλησίαν· καὶ εἰσὶν ὥσπερ θήρες ὑποβλεπόμενοι ἀλλήλους· καὶ τρίζοντες καταλλήλων τοὺς ὀδόντας·","english":"The one who comes to the church hears these things. But the one who comes to the theater, what does he behold? Diabolical songs, pitiful cries, clapping, hissing, women dancing—or rather, demon-possessed women. For what does the dancer do but become demon-possessed of her own free will? And the citharode, as if a demon were fighting with the wood. These songs of the theaters are entirely demonic, entirely the practices of demons. Therefore their reward is also evil. For such was once the council of Herod. For Herodias entered and danced, and she cut off the head of John the Baptist. Therefore she inherited the nether regions of Hades. So those who love her evil-crafty dance have their portion with her.\n\nBe content, then, to be occupied in evil works for six days, and on the day of prayer cease from evil-doing. And I know many who have disputes with one another and say, \"Come on the Lord's Day and we will plead the case.\" Wretched and miserable man, you were commanded to pray on the Lord's Day, not to plead cases, were you? On the Lord's Day comes the one who has the matter, and all night he plots against his neighbor; and as soon as dawn comes, he arms himself and comes to the church. Such is the custom, especially in the villages. For they come to the church and sit outside, and the presbyter himself is the first to do this; and they bring forward matters and lawsuits, insults and beatings; and thus after these things they enter the church. And they are like wild beasts, glaring at one another and gnashing their teeth at each other.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"θέατρον","severity":"info","text":"The theater was a persistent target of early Christian homilists, who condemned its spectacles as idolatrous and morally corrupting. Eusebius here aligns with a long tradition (e.g., John Chrysostom, Tertullian) that treats theatrical performances as demonic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡρωδιὰς ὀρχήσατο","severity":"info","text":"The reference to Herodias dancing and demanding John the Baptist’s head alludes to the Gospel accounts (Matt 14:6–11; Mark 6:21–28). The homilist uses this to link theatrical dance with murder and damnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτοπροαίρετος","severity":"info","text":"The term αὐτοπροαίρετος, 'of one's own free will,' emphasizes moral responsibility: the dancer is not merely possessed but voluntarily chooses demonic possession, a key point in the homilist's argument against self-justification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρεσβύτερος","severity":"info","text":"The presbyter (πρεσβύτερος) is depicted as complicit in village disputes, sitting outside the church and initiating lawsuits. This reflects a known tension in late antique Christianity between clerical authority and local legal customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀρκέσθητι οὖν","severity":"info","text":"The passage shifts from a denunciation of theater to a direct exhortation (Ἀρκέσθητι οὖν, 'Be content, then'), marking a rhetorical turn from descriptive condemnation to practical admonition about Sunday behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταχθόνια τοῦ ἄδου","severity":"caution","text":"The phrase 'nether regions of Hades' (καταχθόνια τοῦ ἄδου) is unusual; it may conflate classical underworld imagery with Christian hell. The text is not corrupt, but the theological precision is loose, typical of homiletic rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'presbyter' who initiates lawsuits is ambiguous: it may refer to a specific local figure or be a generic critique of clerical misconduct.","The phrase 'καταχθόνια τοῦ ἄδου' is not a standard biblical or patristic expression; its exact referent (a distinct region of hell or a rhetorical intensifier) is unclear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"οὐαὶ δὲ ἐκείνῳ τῷ πρεσβυτέρῳ τῷ μὴ ἀποδιδόντι πρῶτον τὰς εὐχὰς τῷ θεῷ εἰς τὴν τεταγμένην ὥραν· ἐὰν γὰρ παρέλθη ἡ τεταγμένη ὥρα ἐν ᾗ ἤμελλεν πληροῦσθαι ἡ εὐχὴ καὶ ἀναχωρήσωσι τινὲς καὶ φάγωσιν ἐκ τῆς ἐκκλησίας· ἡ ἁμαρτία αὐτῶν εἰς τὸν ἱερέα ἀπέρχεται· ἐὰν γὰρ προ τῆς ἀπολύσεως τῆς ἐκκλησίας καὶ τῆς ὡρισμένης ὥρας τῆς εὐχῆς προγεύσηται, τῆς μεγάλης κρίσεως ἔνοχος ἐστίν· ἐὰν δὲ καὶ γευσάμενος τις κοινωνήσει, ἔχει τὸ μέρος μετὰ τῶν νεκρὰ ἐσθιόντων· πολλοὺς γὰρ οἶδα ἐν αυτῇ τῇ ἡμέρᾳ τοῦ ἁγίου πάσχα γευσαμένους καὶ κοιμηθέντας, καὶ κοινωνήσαντας· καὶ οὐαὶ αὐτοὺς· ὅτι ἀντι τοῦ λύσιν τὰ ἁμαρτήματα ἐν τῇ ἡμέρᾳ ἐκείνῃ τῃ μεγάλῃ καὶ ἁγίᾳ, μᾶλλον ἔτι πρπτιθοῦσιν δι ἑαυτῶν τὰς ἁμαρτίας· καὶ ἐὰν ἔστιν τίς κοινωνικὸς καὶ ἐὰν οὐκέστιν· ὀφείλη τὴν ὥραν φυλάξασθαι μέχρι τῆς ἀπολύσεως τῆς ἐκκλησίας· οὐαὶ τοὺς ἐν κυριακῇ κιθαρίζοντας· ἢ ὀρχουμένους· ἢ δικάζοντας· ἢ δικαζομένους· ἢ ὀμνύοντας· ἢ ὁρκίζοντας· ὅτι ἐν πυρὶ γεέννης κατακριθήσονται· καὶ τὸ μέρος αὐτῶν μετὰ τῶν παρανομούντων ἔσται· αὕτη γὰρ ἡ ἡμέρα εἰς εὐχὴν καὶ λύσιν κακῶν ἐδόθη ἡμῖν· ἐδώθη γὰρ εἰς μετάνοιαν καὶ σωτηρίαν· καὶ εἰς ἀνάπαυσιν μισθίων καὶ δούλων.","english":"Woe to that presbyter who does not first offer the prayers to God at the appointed hour. For if the appointed hour in which the prayer was to be fulfilled passes, and some depart and eat from the church, their sin goes to the priest. For if he tastes food before the dismissal of the church and the fixed hour of prayer, he is liable to the great judgment. And if someone tastes and then receives communion, he has his portion with those who eat dead things. For I know many who on that very day of holy Pascha tasted and slept and received communion. And woe to them, because instead of the remission of sins on that great and holy day, they rather add to their sins by their own doing. And whether one is a communicant or not, he ought to keep the hour until the dismissal of the church. Woe to those who play the cithara on the Lord's day, or dance, or judge, or are judged, or swear, or administer oaths, for they will be condemned to the fire of Gehenna, and their portion will be with those who transgress the law. For this day was given to us for prayer and release from evils; it was given for repentance and salvation, and for the rest of hired laborers and slaves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρεσβυτέρῳ","severity":"info","text":"The term 'presbyter' here refers to a priest or elder, not a bishop, and is the subject of the woe for failing to offer prayers at the appointed hour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς μεγάλης κρίσεως","severity":"info","text":"The 'great judgment' likely refers to divine judgment or excommunication, a common penalty in early church canons for liturgical violations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν νεκρὰ ἐσθιόντων","severity":"info","text":"The phrase 'those who eat dead things' may echo Levitical prohibitions (Lev 11) or early Christian polemic against eating meat offered to idols, implying spiritual impurity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῇ ἡμέρᾳ τοῦ ἁγίου πάσχα","severity":"info","text":"The reference to 'holy Pascha' indicates Easter, when fasting before communion was strictly observed; tasting food before the liturgy was considered a grave sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐαὶ","severity":"info","text":"The repeated 'woe' (οὐαὶ) structures this passage as a series of anathemas against liturgical and moral offenses on the Lord's day, echoing prophetic and apocalyptic rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς ἀνάπαυσιν μισθίων καὶ δούλων","severity":"info","text":"The mention of rest for hired laborers and slaves reflects early Christian social teaching that Sunday was a day of rest, a theme later codified in imperial law (e.g., Constantine's edict of 321).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀναχωρήσωσι τινὲς καὶ φάγωσιν ἐκ τῆς ἐκκλησίας' is ambiguous: it could mean 'some depart and eat from the church' (i.e., leave the church building to eat) or 'eat of the church's food' (i.e., the Eucharist or agape meal). The translation takes the former.","The clause 'καὶ ἐὰν ἔστιν τίς κοινωνικὸς καὶ ἐὰν οὐκέστιν' is textually uncertain; the edition reads 'οὐκέστιν' as a contraction of 'οὐκ ἔστιν', but the sense is that the rule applies whether one is a communicant or not."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Αὕτη γὰρ ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ· εὐφρανθῶμεν δὲ· οὐ μέθῃ· οὐ κρεπάλῃ σκοτούμενοι· ἀλλ’ ἐν τῇ μελέτῃ τῶν θείων γραφῶν ἐντρυφῶντες· καὶ ἐν ταῖς μελωδίαις τοῦ προφήτου Δαβὶδ ἀγαλλόμενοι· βλέπετε τὴν ἀκρίβειαν τοῦ προφήτου· πῶς μόνην τήν κυριακὴν ἐμνημόνευσεν ὁ κύριος· οὐκ εἶπεν αὕται αἱ ἡμέραι ἃς ἐποίησεν ὁ κύριος ἀγαλλιασώμεθα μόνον· ἀλλὰ περὶ αὐτῆς τῆς μιᾶς εἶπεν καὶ μόνης· οὐχὶ τὰς ἄλλας αὐτὸς ἐποίησεν; δῆλον ὅτι· ἀλλὰ ταύτην μόνην ὁ προφήτης ἐμνημόνευσεν· τῶν δὲ ἓξ οὐκ εμνημόνευσεν ὁ Δαβὶδ· ἐπειδὴ ἐκείνας ἡμῖν ἔδωκεν ὁ θεὸς εἰς ἐργάζεσθαι καὶ κοπιὰν τὰ ἔργα τῆς γῆς· τῇ δὲ ἑβδομῇ ἡμέρᾳ ἀνάπαυσις ἐδόθη τοῖς ἀνθρώποις· ὅτε οὖν ἐδίδου ὁ θεὸς τὸν νόμον τῷ Μωυσῆ· προσέταξεν τοῖς ἑβραίοις ἐν τῇ ἡμέρᾳ τοῦ σαββάτου ἔχειν ἀνάπαυσιν· ἐν αὐτῇ γὰρ τῇ ἡμέρᾳ κατέπαυσεν ὁ θεὸς ἀπὸ πάντων τῶν ἔργων αὐτοῦ· διατοῦτο καὶ τούτοις ἐκέλευσεν καταπαύσαι τὰ ἔργα καὶ ἀναπαεῖναι· ἀλλ' ἐπειδὴ παρόργησαν αὐτὸν καὶ οὐκ ενέμειναν τοῖς προστάγμασιν αὐτοῦ, ὤμωσεν αὐτοῖς διατοῦ προφήτου λέγων· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου· τὸ σάββατον γὰρ ἀνάπαυσιν ἐκάλεσεν· ὅτε οὖν ἦλθεν ὁ κύριος ἐπὶ τῆς γῆς, γεννηθῆς ἐκ τῆς ἁγίας παρθένου· ἀνεκαινοποίησεν ὅλον τὸν νόμον· αὐτὸς γὰρ ἦν καὶ τοῦ νόμου ποιητῆς· εἶδεν γὰρ ὅτι βαρὺς ὁ νόμος καὶ οὐδεὶς δύναται φυλάξαι· ἐξήβαλεν τὸν νόμον, καὶ εἰσήγαγε τὴν χάριν· καὶ πάντα ἡμῖν καινᾶ ἔδωκεν· καθὼς μαρτυρεῖ ὁ ἀπόστολος· εἴ τις ἐν χριστῷ καινῆ κτίσις· τὰ ἀρχαῖα παρῆλθεν ἰδοὺ γέγονε τὰ πάντα καινά·","english":"For this is the day which the Lord made; let us rejoice and be glad in it. But let us be glad not with drunkenness or stupefied by a hangover, but delighting in the study of the divine scriptures and exulting in the melodies of the prophet David. Observe the precision of the prophet: how the Lord mentioned only the Lord’s day. He did not say, “These are the days which the Lord made; let us rejoice,” only, but he spoke about that one and only day. Did he not make the other days? Clearly he did, but the prophet mentioned only this one. David did not mention the six, because those God gave us for working and laboring at the works of the earth, but on the seventh day rest was given to men. So when God gave the law to Moses, he commanded the Hebrews to have rest on the Sabbath day, for on that day God rested from all his works. Therefore he also commanded them to cease their works and rest. But because they angered him and did not abide by his commandments, he swore to them through the prophet, saying, “They will not enter into my rest,” for he called the Sabbath “rest.” So when the Lord came upon the earth, born of the holy virgin, he renewed the entire law, for he himself was also the maker of the law. He saw that the law was burdensome and no one could keep it; he cast out the law and brought in grace, and gave us all things new, as the apostle testifies: “If anyone is in Christ, a new creation; the old things have passed away; behold, all things have become new.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Αὕτη γὰρ ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος","severity":"info","text":"The homilist identifies the Lord's day as a distinct creation, not merely a day among others, to elevate its status above the Sabbath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κυριακὴν","severity":"info","text":"κυριακὴν (kyriakēn) means 'Lord's day,' i.e., Sunday, distinct from the Sabbath (σάββατον). The term is standard in early Christian usage for the weekly day of worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου","severity":"info","text":"The phrase echoes a prophetic warning, likely from the Old Testament, though not verbatim; it may allude to God's oath regarding Sabbath rest, possibly from Jeremiah or Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴ τις ἐν χριστῷ καινῆ κτίσις","severity":"info","text":"This is a paraphrase of 2 Corinthians 5:17, where Paul speaks of a new creation in Christ. The homilist uses it to support the renewal of the law by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξήβαλεν τὸν νόμον, καὶ εἰσήγαγε τὴν χάριν","severity":"info","text":"The homilist contrasts the old law (νόμος) with grace (χάρις), a common Pauline theme, but here applied to the replacement of Sabbath observance with Sunday worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative argument: it moves from the uniqueness of the Lord's day, through the Sabbath's origin and failure, to Christ's renewal of the law, culminating in the new creation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for the oath 'They will not enter into my rest' is unclear; it may be a loose citation or a conflation of several passages."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ἐπεὶ οὖν γέγονε τὰ πάντα καινὰ, ἔδει καὶ τὴν τοῦ σαββάτου νομωθεσίαν καταλύσαι· καὶ ἀντεισενεγκεῖν ἡμῖν ἄλλην ἡμέραν· πρὸς τὸ οὖν ἀναπαύεσθαι καὶ εὔχεσθαι ἔδωκεν ἡμῖν τὴν πρώτην ἡμέραν, ἐν ᾗ ἤρξατο ποιεῖν τὸν κόσμον· καὶ ὀνόμασεν αὐτὴν κυριακήν· εἰσέρχετε μίσθιος εἰς τὸν οἶκόν σου καὶ ὑποτίθησιν τὸν ὥμον αὐτοῦ ἐν τοῖς ἔργοις σου· συνκλᾶται ἐν ἡδρῶτι καὶ καμάτῳ· καὶ τὰς ἓξ ἡμέρας οὐ τολμᾷ ἀνανεῦσαι καὶ ἰδεῖν τὸν ἥλιον ποῦ πορεύεται· ἀλλὰ συντρίβετε ἐν τοῖς ἔργοις σου καὶ οὐ συγχωρεῖτε οὔτε κἂν ἀνανεῦσαι· καὶ ἐκδέχετε τὴν κυριακὴν μετὰ πολλῆς ἐπιθυμίας, ἵνα κὰν τὸν κονιορτὸν ἐκ τοῦ σώματος αὐτοῦ ἐκτινάξη καὶ ἀναπαῆ· καὶ οὐ συγχωρεῖς αὐτῷ· καὶ ποίαν συγγνώμην ἕξεις εἰπέ μοι· Εἰσὶν γὰρ τινὲς οἳ χάριν εὐποιΐας δῆθεν τὴν ἡμέραν τῆς κυριακῆς λέγοντες· δεῦτε σήμερον βοηθήσωμεν τοῖς πένησιν ἐν τοῖς ἔργοις· καὶ οὐκ οἴδασιν ὅτι ἐξ ὧν θέλουν καλὸν ποιεῖν, μᾶλλον ἁμαρτάνουσιν· τίς γὰρ ὁ βλέπων τὰ ἀλλότρια καὶ μεταδιδοὺς πένησιν μισθὸν ἐκομίσατο· ὥσπερ γὰρ τὰ ἀπὸ ἀρπαγῆς γινόμενα μισθὸν οὐκ έχει παρα τῷ θεῷ· οὕτως καὶ ὁ τὴν ἡμέραν τοῦ θεοῦ βλέπων· καὶ εἰς βοήθειαν καραχρώμενος μισθὸν οὐκ ἔχει· θέλεις βοηθῆσαι τοῖς πένησιν, μὴ κλέψῃς τὴν ἡμέραν τοῦ Θεοῦ· ἀλλ' ἐξ ὧν ἔλαβες σήμερον σὺ· καὶ οἱ δοῦλοί σου καὶ οἱ βόες σου, τότε δῶς τοῖς πένησιν τὴν βοήθειάν σου· ἴδε τὴν ἐκείνων ἀνάπαυσιν ἀποστερεῖς· καὶ δίδης τοῖς πένησι τὴν βοήθειαν τίνος ὁ κάματος· μὴ παρέλθῃς τὴν ἐντολὴν· μὴ παρακούσῃς τῆς γραφῆς· μὴ κλέψῃς τὴν ἡμέραν τοῦ θεοῦ· μὴ ἀποστερῇς τοῖς δούλοις καὶ τοῖς μισθίοις σου τὴν ἀνάπαυσιν·","english":"Since, then, everything has become new, it was necessary that the legislation of the Sabbath be dissolved, and that another day be introduced to us. Therefore, for rest and prayer, He gave us the first day, on which He began to make the world, and named it the Lord’s Day. A hired laborer enters your house and places his shoulder under your tasks; he is broken in sweat and toil, and for six days he dares not lift his head to see where the sun goes, but is crushed in your works, and you do not allow him even to raise his eyes. And he awaits the Lord’s Day with great longing, so that he may at least shake the dust from his body and rest—and you do not allow him this. And what forgiveness will you have, tell me? For there are some who, for the sake of supposed good works, say on the day of the Lord’s Day, “Come, today let us help the poor in their labors,” and they do not know that by what they intend to do good, they rather sin. For who, by looking after others’ affairs and giving to the poor, has earned a reward? For just as deeds arising from plunder have no reward before God, so also he who looks upon the day of God and misuses it for assistance has no reward. Do you wish to help the poor? Do not steal the day of God, but from what you yourself, your slaves, and your oxen have earned today, then give your assistance to the poor. You deprive them of their rest, and you give to the poor assistance—whose toil is that? Do not transgress the commandment; do not disobey the Scripture; do not steal the day of God; do not deprive your slaves and your hired laborers of their rest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κυριακήν","severity":"info","text":"The term κυριακήν (Lord’s Day) is a key Christian designation for Sunday, distinct from the Jewish Sabbath. Its use here underscores the homily’s argument for a new day of rest and worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage reflects late antique social realities: hired laborers (μίσθιος) worked six days without rest, awaiting Sunday for respite. The homily condemns forcing work on the Lord’s Day, even for charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ κλέψῃς τὴν ἡμέραν τοῦ Θεοῦ","severity":"info","text":"The phrase “do not steal the day of God” echoes the commandment against theft (Exodus 20:15) and applies it to Sunday observance, a common trope in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that charity performed on Sunday is like plunder (ἀρπαγή) parallels similar warnings in early Christian writings, e.g., the Didascalia Apostolorum, which forbids work on the Lord’s Day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This narrative section contrasts the ideal of Sunday rest with the abuse of forcing laborers to work, then critiques false charity that violates the day. It builds to a series of imperative prohibitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καραχρώμενος","severity":"caution","text":"The Greek καραχρώμενος is likely a scribal error or variant for καταχρώμενος (misusing). The sense is clear from context, but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰσέρχετε μίσθιος' shifts abruptly to second-person address; the subject may be a generic 'you' (the master) or a rhetorical address to the congregation.","The term 'καραχρώμενος' is a hapax or corruption; the intended verb is probably καταχρώμενος."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"μὴ χωρισθῇς τῆς ἐκκλησίας μὴ δὲ τῆς εὐχῆς· τοῦ οὐρανοῦ γάρ ἐστιν ὑψηλοτέρα ἡ ἐκκλησια· τοῦ ἡλίου φαιδροτερα· καὶ τοῦ κόσμου ὅλου τιμωτέρα· οἶδα πολλοὺς ὅτι παρέρχεται εὐδομᾶς ὁλόκληρος· καὶ οὐκ ἀπέρχονται εἰς τὴν ἐκκλησίαν· καὶ ἐὰν ἐπέλθῃ αὐτοὺς κακὸν, λέγουσι διατί παρεχώρησεν τοῦ το ὁ Θεὸς γενέσθαι; ὅσον ἂν μακρύνεις τοῦ ἀπελθεῖν εἰς τὴν ἐκκλησίαν, τοσοῦτον καὶ ὁ Θεὸς μακρυνεῖ ἀποσοῦ· ἀρκεῖ ταῦτα πρὸς νουθεσίαν καὶ φόβον θεοῦ· εἰ δὲ ταῦτα οὐκ ἀρκεῖ· οὐδὲ πείθει τοὺς ἀκούοντας· οὐδὲ τὰ πλείονα τούτων· φρονίμῳ γὰρ εἷς λόγος αὐταρκές ἐστιν· μωρῷ δὲ ὁ ἐξηγούμενος οὐ πείθει τὴν καρδίαν αὐτοῦ· θέλεις μὴ ἐπελθεῖν σοι κακὸν, τῇ κυριακῇ τῆς ἐκκλησίας μὴ χωρισθῇς· τὸ στόμα σου ἀπὸ μωρωλογίας κατάπαυσον· αὐτὴ γὰρ ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ· ἐν Χριστῷ ἰησοῦ τῷ κυρίῳ ἡμῶν· ᾧ ἡ δόξα καὶ τὸ κράτος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν.","english":"Do not separate yourself from the church, nor from prayer. For the church is higher than heaven, brighter than the sun, and more honorable than the whole world. I know many for whom a whole week passes, and they do not go to church. And if evil befalls them, they say, \"Why did God allow this to happen?\" However far you distance yourself from going to church, so far will God distance himself from you. These things are sufficient for admonition and fear of God. But if these things are not sufficient, and do not persuade those who hear, neither will more than these. For a wise man, one word is enough; for a fool, even the one explaining does not persuade his heart. Do you wish that evil not come upon you? On the Lord's Day, do not separate yourself from the church. Restrain your mouth from foolish talk. For this is the day which the Lord made; let us rejoice and be glad in it, in Christ Jesus our Lord, to whom is the glory and the power, now and always, and for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μὴ χωρισθῇς τῆς ἐκκλησίας","severity":"info","text":"The opening imperative warns against separation from the church, a theme that frames the passage as a call to communal worship and obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κυριακῇ","severity":"info","text":"κυριακῇ (Lord's Day) is the technical term for Sunday, central to the homily's argument that this day replaces the Sabbath for Christian worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ στόμα σου ἀπὸ μωρωλογίας κατάπαυσον","severity":"info","text":"The injunction to restrain from foolish talk echoes Proverbs 21:23 (LXX) and reflects a common ascetic trope in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκκλησία","severity":"info","text":"The church is described as higher than heaven, brighter than the sun, and more honorable than the world, a hyperbolic comparison typical of late antique homiletics to elevate the institution's sanctity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀρκεῖ ταῦτα πρὸς νουθεσίαν","severity":"info","text":"This phrase marks a rhetorical pause, signaling that the preceding admonition is sufficient; the following conditional clause ('if these are not enough') introduces a proverbial contrast between the wise and the fool.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The closing doxology ('glory and power now and always') is a standard liturgical formula, indicating the homily's use in a worship setting and its transmission as a complete unit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a translation from Coptic; the original Coptic Vorlage may have had different phrasing for 'church' and 'Lord's Day', but the Greek is consistent with the homily's theme."],"confidence":"high","notes":[]}]}