2nd Sunday of Kiahk lectionary explamation

FAST OF THE NATIVITY 2010

http://www.4shared.com/dir/Cx7npXlt/Fast_of_the_Nativity_2010.html


25th day of the fast
Sunday
The 20th of December 2010
The 11th of Kiahk 1727


http://www.4shared.com/document/cyKqkqA8/26_Monday.html



Vespers gospel text from Luke 7:36-50
About the sinful woman
36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.
37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,
38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
48 And he said unto her, Thy sins are forgiven.
49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
50 And he said to the woman, Thy faith hath saved thee; go in peace.


THE SINNER WOMAN WHO MOISTED THE FEET OF OUR LORD WITH HER TEARS, ANNOINTED THEM WITH COSTLY PERFUME AND WIPED THEM WITH HER HAIR
SERMON XL. BY SAINT KYRELLOS I the 24th patriarch of Alexandria
7:36-50. And a certain Pharisee desired Him to eat with him. And having entered the Pharisee's house, He reclined at his table. And, behold, a woman who was a sinner in the city, when she knew that He was reclining at table in the Pharisee's house, brought an alabaster box of ointment, and stood behind Him at His feet, and, weeping, began to wash His feet with tears, and wiped them with the hair of her head, and kissed, His feet, and anointed them with ointment. When the Pharisee who had bidden Him saw it, he said in himself, If this were a prophet, He would have known who and of what sort the woman is who toucheth Him, that she is a sinner. And Jesus answered and said unto him, Simon, I have somewhat to say unto thee. And he said, Teacher, say on. He saith to him; A certain money-lender had two debtors; the one owed five hundred denarii, the other fifty: and when they could not repay, he forgave them both. Which therefore of them will love him most? and Simon answered and said, I suppose he that had most forgiven him. And He said to him, Thou hast rightly judged. And turning to the woman He said to Simon, Thou seest this woman. I entered into thine house: thou gavest no water for My feet; but she hath, washed My feet with tears, and wiped them with her hair. Thou gavest Me no kiss, but she from the time I came in hath not ceased kissing My feet. My head with oil thou didst not anoint; but she hath anointed My feet with ointment. For this reason, I tell thee, her many sins are forgiven her, because she hath loved much: but he to whom little is forgiven, loveth little. And He said unto her, Thy sins are forgiven thee. And those who were reclining with Him at table began to say in themselves, Who is This That forgiveth sins also? But He said, to the woman, Thy faith hath made thee live: go in peace.
"ALL ye people, clap your hands, and praise God with the voice of thanksgiving.'' And what is the cause of the festival? It is that the Saviour hath newly constructed for us a way of salvation, untrodden by them of old time. |157 For the law, which the all-wise Moses ordained, was for the reproof of sin, and the condemnation of offences: but it justified absolutely no one. For the very wise Paul writes, "Whosoever rejected the law of Moses, was put to death without mercy at the mouth of two or three witnesses." But our Lord Jesus Christ, having removed the curse of the law, and proved the commandment which condemns to be powerless and inoperative, became our merciful High Priest, according to the words of the blessed Paul. For He justifies the wicked by faith, and sets free those held captive by their sins. And this He proclaimed to us by one of the holy prophets, saying, "In those days, and at that time, saith the Lord, they shall seek for the sin of Israel, and there shall be none: and for the sin of Judah, and thou shalt not find it: for I will be merciful to those that have been left in the land, saith the Lord." But lo! the fulfilment of the promise came to pass for us at the time of His Incarnation, as we are assured by the purport of the holy Gospels. For he was invited by one of the Pharisees, and being kind and loving unto man, and "willing that all men should be saved, and come to the knowledge of the truth," He consented, and granted the favour to him who requested it. And having entered, He reclined at table: and immediately there entered a woman defiled with filthy lewdness: who, like one scarcely roused from wine and intoxication, and made sensible of the guilt of her transgressions, offered supplication unto Christ, as able to cleanse her, and deliver her from all fault, and free her from her former sins, as "not remembering iniquities." And this she did, washing His feet with tears, and anointing them with ointment, and wiping them with her hair. Thus a woman, who beforetime had been lewd, and guilty of sensuality, a sin difficult to wash away, missed not the path of salvation; for she fled for refuge to Him Who knoweth how to save, and is able to raise from the depths of impurity.
She then failed not in her purpose. But the foolish Pharisee, the blessed Evangelist tells us, was offended, and said within himself, "If this were a prophet, He would have known who and of what sort the woman is that toucheth Him, that she is a sinner." The Pharisee therefore was boastful, |158 and utterly without understanding. For it was his duty rather to regulate his own life, and earnestly adorn it by all virtuous pursuits; and not to pass sentence upon the infirm, and condemn others. But we affirm of him, that having been brought up in the customs of the law, he gave too wide an influence to its institutions, and required the Legislator Himself to be subject to the commandments of Moses. For the law commanded the holy to keep apart from the impure: and God also blamed those whose lot it was to be the chiefs of the congregation of the Jews, for their unwillingness in this respect. For He thus spake by one of the holy prophets: "they make no distinction between the holy and the profane." But Christ arose for us, not to subject our state to the curses that are by the law, but to redeem those subject to sin by a mercy superior to the law. For the law was instituted "because of transgressions," as Scripture declares, "that every mouth might be stopped, and all the world become guilty before God, because by the works of the law no flesh is justified." For there was no one so far advanced in virtue, spiritual virtue I mean, as to be able to fulfil all that had been commanded, and that blamelessly. But the grace that is by Christ justifieth, because, doing away with the condemnation of the law, it frees us by means of faith.
That proud and foolish Pharisee therefore did not even deem Jesus to have attained to the measure of a prophet: but He made the woman's tears an opportunity for clearly instructing him in the mystery. For He taught the Pharisee, and all who were assembled there, that the Word being God, "came into the world in our likeness, not to condemn the world, but that the world might be saved by Him." He came that He might forgive the debtors much and little, and shew mercy upon small and great, that there might be no one whatsoever who did not participate in His goodness. And as a pledge and plain example of His grace, He freed that unchaste woman from her many iniquities by saying, "Thy sins are forgiven thee." Worthy indeed of God is a declaration such as this! It is a word joined with supreme authority. For since the law condemned those that were in sin, who, I ask, was able to declare things above the law, except Him only Who ordained it? Immediately therefore He |159 both set the woman free, and directed the attention of that Pharisee, and those who were dining with him, to more excellent things: for they learned that the Word being God, was not as one of the prophets, but rather far beyond the measure of humanity, even though He became man. And one may say to him who invited Him, Thou was trained up, O Pharisee, in the sacred Scriptures; thou knowest I suppose of course the commands given by most wise Moses: thou hast examined the words of the holy prophets: Who then is This That walking in a path contrary to the sacred commands, hath delivered from guilt? Who That hath pronounced them free who have boldly broken the things ordained? Recognise therefore by the facts themselves One superior to the prophets and the law: remember that one of the holy prophets proclaimed these things in old time of Him, and said, "They shall be in wonder at our God, and shall be afraid of Thee. Who is a God like unto Thee, That forgiveth the transgressions, and passeth over the iniquities of the remnant of His inheritance, nor retaineth His anger unto the end, because He willeth mercy?"
Those therefore who were at meat with the Pharisee, were astonished and wondered at seeing Christ the Saviour of all possessed of such godlike supremacy, and using expressions above the right of man. For they said, "Who is This That forgiveth sins also?" Dost thou wish me to tell thee Who He is? He Who is in the bosom of God the Father, and was begotten of Him by nature: by Whom every thing was brought into being: Who possesses supreme sovereignty, and is worshipped by every thing in heaven and in earth. He submitted Himself to our estate, and became our High Priest, in order that He might present us unto God, pure and clean, having put off the ill savour of sin, and having Him instead in us as a sweet savour. For, as most wise Paul writes, "We are a sweet savour of Christ unto God." This is He Who spake by the voice of the prophet Ezechiel, "And I will be to you a God, and I will save you from all your uncleannesses." See therefore, that the actual accomplishment agreed with what had before been promised by the holy prophets. Acknowledge Him as God----Him so gentle and loving unto men. Seize upon the way of salvation: flee from the law that killeth: accept |160 the faith which is above the law. For it is written, "That which is written killeth," even the law: "but the spirit giveth life," even the spiritual purification that is in Christ. Satan had bound the inhabitants of earth with the cords of sin: Christ has loosed them; He has made us free, has abolished the tyranny of sin, has driven away the accuser of our infirmities; and the Scripture is fulfilled, that "all iniquity shall stop its mouth;" "for it is God That justifieth: 'Who is he that condemneth?" This the divine Psalmist also prayed might be accomplished, when thus addressing Christ the Saviour of all. "Let sinners perish from off the earth: and the wicked, so that they may not be found." For verily we must not say of one clothed with the Spirit, that he curseth those who are infirm and sinful:----for it is not fitting for the saints to curse any:----but rather that he prays this of God. For before the coming of the Saviour we all were in sin: there was no one who acknowledged Him Who by nature and verily is God. "There was no one doing good, no not one; but they all had turned aside together, and become reprobate." But because the Only-begotten submitted Himself to emptiness, and became flesh, and was made man, sinners have perished, and exist no longer. For the dwellers upon earth have been justified by faith, have washed away the pollution of sin by holy baptism, have been made partakers of the Holy Ghost, have sprung out of the hand of the enemy; and having bidden as it were the hosts of devils to depart, dwell under the yoke of Christ.
Christ's gifts therefore raise men to a hope long looked for, and to a most dear joy. The woman who was guilty of many impurities, and deserving of blame for most disgraceful deeds, was justified, that we also may have confidence that Christ certainly will have mercy upon us, when He sees us hastening to Him, and endeavouring to escape from the pitfalls of wickedness. Let us too stand before Him: let us shed the tears of repentance: let us anoint Him with ointment: for the tears of him that repenteth are a sweet savour to God. Call him to mind who saith, "Awake, they who are drunken with wine: weep and howl all they who drink wine to drunkenness." For Satan intoxicates the heart, and agitates the mind by wicked pleasure, leading men clown to the pollutions of sensuality. But while there is time, let us awake; and as most |161 wise Paul says, "Let us not be constantly engaged in revels and drunkenness, nor in chambering and wantonness; but rather let us work what is good: for we are not of the night, nor of darkness, but children of light and of the day. Let us therefore cast off the works of darkness, and clothe ourselves with the works of light." Be not troubled when thou meditatest upon the greatness of thy former sins: but rather know, that still greater is the grace that justifieth the sinner, and absolveth the wicked.
Faith then in Christ is found to be the pledge to us of these great blessings: for it is the way that leadeth unto life: that bids us go to the mansions that are above: that raises us to the inheritance of the saints: that makes us members of the kingdom of Christ: by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen. |162
HOMILY LXXX BY SAINT JOHN CHRYSOSTOM
ABOUT THE WOMAN WHO ANNOINTED THE FEET OF OUR LORD

BY SAINT JOHN CHRYSOSTOM

MATT. XXVI. 6, 7.

Now when Jesus was in Bethany, in the house of Simon the leper, there came unto Him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat."
This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she cloth seem to me to be one and the same,(1) yet not so with John, but another person, one much to be admired, the sister of Lazarus.
But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.(2)

The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.
And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.

"But when His disciples saw it, they had indignation," such are the words, "saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. But when Jesus understood it, He said, Why trouble ye the woman? for she hath wrought a good work upon me? For ye have the poor always with you, but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
And whence had they this thought? They used to hear their Master saying, "I will have mercy, and not sacrifice,"(4) and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.

But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.
For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why marvellest thou, if He doth not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.
But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, "Why trouble ye the woman?" And He adds a reason, as it was His will again to put them in mind of His passion, "For she did it," He said, "for my burial." And another reason. "For ye have the poor always with you, but me ye have not always;" and, "Wheresoever the gospel shall be preached, that shall be told also which this woman hath done."

Seest thou how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the gospel should be spread abroad in every part of the earth.
Who then is so wretched as to set his face against so much truth? For lo! what He said is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her celebrated.
And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house,that it took place, and this a house of some leper, the disciples only being present.
2. Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls,(1) and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.(2)

Great is the loving-kindness of the Lord. He endureth an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.
But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, "She hath wrought a good work," but before this, "Why trouble ye the woman?" That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither doth He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that thou mightest learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He saith it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman's having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.

Do thou then likewise, if thou shouldest see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest thou spoil his zeal. But if, before he had provided them, he were to tell thee of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.
Then because He had said, 'She hath done it for my burial;" that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, "What she hath done shall be spoken of in the whole world."
And this was at once consolation to His disciples, and comfort and praise to her. For all men, He saith, shall celebrate her hereafter; and now too hath she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what hath been done to lie hid, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.

And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she hath wrought a good work, it is quite evident she shall receive a due reward.



On the Sinful Woman.

On the Sinful Woman.
I. Hear and be comforted, beloved, how merciful is God. To the sinful woman He forgave her offences; yea, He upheld her when she was afflicted. With clay He opened the eyes of the blind, so that the eyeballs beheld the light.1 To the palsied He granted healing, who arose and walked and carried his bed.2 And to us He has given the pearls; His holy Body and Blood. He brought His medicines secretly; and with them He heals openly. And He wandered round in the land of Judea, like a physician, bearing his medicines. Simon invited Him to the feast, to eat bread in his house.3 The sinful woman rejoiced when she heard that He sat and was feasting in Simon's house; her thoughts gathered together like the sea, and like the billows her love surged. She beheld the Sea of Grace, how it had forced itself into one place; and she resolved to go and drown all her wickedness in its billows.
2. She bound her heart, because it had offended, with chains and tears of suffering; and she began weeping(with herself): "What avails me this fornication? What avails this lewdness? I have defiled the innocent ones without shame; I have corrupted the orphan; and without fear I have robbed the merchants of merchandise, and my rapacity was not satisfied. I have been as a bow m war, and have slain the good and the bad. I have been as a storm on the sea, and have sunk the ships of many. Why did I not win me one man, who might have corrected my lewdness? For one man is of God, but many are of Satan."
3. These things she inwardly said; then began she to do outwardly. She washed and put away from her eyes the dye that blinded them that saw it. And tears gushed forth from her eyes over that deadly eyepaint.4 She drew off and cast from her hands the enticing bracelets of her youth. She put off and cast away from her body the tunic of fine linen of whoredom, and resolved to go and attire herself in the tunic the garment of reconciliation. She drew off and cast from her feet the adorned sandals of lewdness; and directed the steps of her going in the path of the heavenly Eagle. She took up her gold in her palm and held it up to the face of heaven, and began to cry secretly, to Him who hears openly: "This, O Lord, that I have gained from iniquity, with it will I purchase to myself redemption. This which was gathered from orphans, with it will I win the Lord of orphans."
4. These things she said secretly; then began to do openly. She took up the gold in her palm, and carried the alabaster box in her hands. Then hastily went she forth in sadness to the perfumer. The perfumer saw her and wondered, and fell into questioning with her; and thus he began to say to the harlot in the first words he spoke: "Was it not enough for thee, harlot, that thou hast corrupted all our town? What means this fashion that thou showest today to thy lovers-that thou hast put off thy wantonness and hast clothed thyself in modesty? Heretofore, when thou camest to me, thy aspect was different from today's. Thou wast clothed in goodly raiment, and didst bring little gold; and didst ask for precious ointment, to make thy lewdness pleasant. But lo! today thy vesture is mean, and thou hast brought much gold. Thy change I understand not; wherefore is this fashion of thine? Either clothe thee in raiment according to thy ability, or buy ointment according to thy clothing. For this ointment becomes not or is suited to this attire. Can it be that a merchant has met thee, and brings great wealth; and thou hast seen that he loves it not, the fashion of thy lewdness? So thou hast put off thy lewdness and hast clothed thyself in meekness, that by various fashions thou mayest capture much wealth. But if he loves this fashion because he is a chaste man in truth, then woe to him! Into what has he fallen? Into a gulf that has swallowed up his merchandise. But I give thee advice, as a man that desires thy welfare, that thou send away thy many lovers who have helped thee nought from thy youth, and henceforth seek out one husband who may correct thy lewdness."
5. These things spake the perfumer, in wisdom, to the harlot. The sinful woman answered and said to him, to the perfumer after his discourse, "Hinder me not, O man, and stop me not by thy questioning. I have asked of thee ointment, not freely, but I will pay thee its value not grudgingly. Take thee the gold, as much as thou demandest, and give me the precious ointment; take thee that which endures not and give me that which endures; and I will go to Him who endures, and will buy that which endures. And as to that thou saidst, about a merchant; a Man has met me today Who bears riches in abundance. He has robbed me and I have robbed Him; He has robbed me of my transgressions and sins, and I have robbed Him of His wealth. And as to that thou saidst of a husband; I have won me a Husband in heaven, Whose dominion stands for ever, and His kingdom shall not be dissolved?"She took up the ointment and went forth.
6. In haste went she forth; as Satan saw her and was enraged; and was greatly grieved in his mind. At one time he rejoiced, and again at another he was grieved. That she carried the perfumed oil, he rejoiced in his inward mind; but that she was clad in mean raiment-at this doing of hers he was afraid. He clave then to her and followed her, as a robber follows a merchant. He listened to the murmurs of her lips, to hear the voice of her words. He closely watched her eyeballs(to mark) whither the glance of her eyes was directed; and as he went he moved by her feet(to mark) whither her goings were directed. Very full of craft is Satan, from our words to learn our aim. Therefore our Lord has taught us not to raise our voice when we pray, that the Devil may not hear our words and draw near and become our adversary. So then, when Satan saw that he could not change her mind, he clothed himself in the fashion of a man, and drew to himself a crowd of youths, like her lovers of former times; and then began he thus to address her: "By thy life, O woman, tell me whither are thy footsteps directed? What means this haste? For thou hasteth more than other days. What means this thy meekness, for thy soul is meek like a handmaid's? Instead of garments of fine linen, lo! thou art clothed in sordid weeds; instead of bracelets of gold and silver, there are not even rings on thy fingers; instead of goodly sandals for thy feet, not even worn shoes are on thy feet. Disclose to me all thy doing, for I understand not thy change. Is it that some one of thy lovers has died, and thou goest to bury him? We will go with time to the funeral, and with thee will(take part with thee) in sorrow."
7. The sinful woman answered and said to him,(even) to Satan, after his speech: "Well hast thou said that I go to inter the dead, one that has died to me. The sin of my thoughts has died, and I go to bury it." Satan answered and said to her,(even) to the sinful woman after her words: "Go to, O woman, I tell thee that I am the first of thy lovers. I am not such as thou, and I place my hands upon thee. I will give thee again more gold than before."
8. The sinful woman answered and said to him, even to Satan after his discourse: "I am wearied of thee, O man, and thou art no more my lover. I have won me a husband in heaven, Who is God, that is over all, and His dominion stands for ever, and His kingdom shall not be dissolved. For lo! in thy presence I say; I say it again and I lie not. I was a handmaid to Satan from my childhood unto this day. I was a bridge, and he trode upon me, and I destroyed thousands of men. The eyepaint blinded my eyes, and(I was) blind among many whom I blinded. I became sightless and knew not that there is One Who gives light to the sightless. Lo! I go to get light for mine eyes, and by that light to give light to many. I was fast bound, and knew not that there is One Who overthrows idols. Lo! I go to have my idols destroyed, and so to destroy the follies of many. I was wounded and knew not that there is One Who binds up wounds; and lo! I go to have my wounds bound." These things the harlot spake to Satan in her wisdom; and he groaned and was grieved and wept; and he cried aloud and thus he spake:-"I am conquered by thee, O woman, and what I shall do I knownot."
9. As soon as Satan perceived that he could not change her mind, he began to weep for himself and thus it was that he spake: "Henceforth is my boasting perished, and the pride of all my days. How shall I lay for her a snare, for her who is ascending on high? how shall I shoot arrows at her,(even) at her whose wall is unshaken? Therefore I go into Jesus' presence; lo! she is about to enter His presence; and I shall say to Him thus: "This woman is an harlot." Perchance He may reject and not receive her. And I shall say to Him thus: "This woman who comes into Thy presence is a woman that is an harlot. She has led captive men by her whoredom; she is polluted from her youth. But Thou, O Lord, art righteous; all men throng to see Thee. And if mankind see Thee that Thou hast speech with the harlot, they all will flee from Thy presence, and no man will salute Thee."
10. These things Satan spake within him- self, nor was he moved.5 Then he changed the course of his thought, and thus it was that he spake. "How shall I enter into Jesus' presence, for to Him the secret things are manifest? He knows me, who I am, that no good office is my purpose. If haply He rebuke me I am undone, and all my wiles will be wasted. I will go to the house of Simon, for secret things are not manifest to him. And into his heart I will put it; perchance on that hook he may be caught. And thus will I say unto him: By thy life, O Simon, tell me; this man that sojourns in thy house is he a man that is righteous, or a friend of the doers of wickedness? I am a wealthy man, and a man that has possessions, and I wish like thee to invite him that he may come in and bless my possessions."
11. Simon answered and thus he said to the Evil One after his words: "From the day that (first) I saw Him I have seen no lewdness in Him, but rather quietness and peace, humility and seemliness. The sick He heals without reward, the diseased He freely cures. He approaches and stands by the grave, and calls, and the dead arise. Jairus6 called Him to raise his daughter to life, trusting that He could raise her to life. And as He went with him in the way, He gave healing to the woman diseased, who laid hold of the hem of His garment and stole healing from Him, and her pain which was hard and bitter at once departed from her. He went forth to the desert and saw the hungry,7 how they were fainting with famine. He made them sit down on the grass, and fed them in His mercy. In the ship He slept8 as He willed, and the sea swelled against the disciples. He arose and rebuked the billows, and there was a great calm. The widow,9 the desolate one who was following her only son, on the way to the grave He consoled her. He gave him to her and gladdened her heart. To one man who was dumb and blind,10 by His voice He brought healing. The lepers He cleansed by His word; to the limbs of the palsied11 He restored strength. For the blind man,12 afflicted and weary, He opened his eyes and he saw the light. And for two others who besought Him,13 at once He opened their eyes. As for me, thus have I heard the fame of the man from afar; and I called Him to bless my possessions, and to bless all my flocks and herds."
12. Satan answered and said to him, to Simon after his words: "Praise not a man at his beginning, until thou learnest his end; hitherto this man is sober and his soul takes not pleasure in wine. If he shall go forth from thy house, and holds not converse with an harlot, then he is a righteous man and no friend of them that do wickedness." Such things did Satan speak in his craftiness to Simon. Then he approached and stood afar off, to see what should come to pass.
13. The sinful woman full of transgressions stood clinging by the door. She clasped her arms in prayer, and thus she spake beseeching:-"Blessed Son Who hast descended to earth for the sake of man's redemption, close not Thy door in my face; for Thou hast called me and lo! I come. I know that Thou hast not rejected me; open for me the door of Thy mercy, that I may come in, O my Lord, and find refuge in Thee, from the Evil One and his hosts! I was a sparrow, and the hawk pursued me, and I have fled and taken refuge in Thy nest. I was a heifer, and the yoke galled me, and I will turn back my wanderings to Thee. Lay upon me the shoulder of Thy yoke that I may take it on me, and work with Thy oxen." Thus did the harlot speak at the door with much weeping. The master of the house looked and saw her, and the colour of his visage was changed; and he began thus to address her, (even) the harlot, in the opening of his words:-"Depart thou hence, O harlot, for this man who abides in our house is a man that is righteous, and they that are of his companions are blameless. Is it not enough for thee, harlot, that thou hast corrupted the whole town? Thou hast corrupted the chaste without shame; thou hast robbed the orphans, and hast not blushed, and hast plundered the merchants' wares, and thy countenance is not abashed. From him thy heart [and soul] labour [to take]. But from him thy net takes no spoil.14 For this man is righteous indeed, and they of his company are blameless."
14. The sinful woman answered and said to him, even to Simon when he had ceased "Thou surely art the guardian of the door, O thou that knowest things that are secret I will propose the matter in the feast, and thou shall be free from blame. And if there be any that wills me to come in, he will bid me and I will come in." Simon ran and closed the door, and approached and stood afar off. And he tarried a long time and proposed not the matter in the feast. But He, Who knows what is secret, beckoned to Simon and said to him:-"Come hither, Simon, I bid thee; does any one stand at the door? Whosoever he be, open to him that he may come in; let him receive what he needs, and go. If he be hungry and hunger for bread, lo! in thy house is the table of life; and if he be thirsty, and thirst for water, lo! the blessed fountain is in thy dwelling. And if he be sick and ask for healing, lo! the great Physician is in thy house. Suffer sinners to look upon Me, for their sakes have I abased Myself. I will not ascend to heaven, to the dwelling whence I came down, until I bear back the sheep that has wandered from its Father's house, and lift it up on My shoulders and bear it aloft to heaven." Simon answered and thus he said to Jesus, when He had done speaking:-"My Lord, this woman that stands in the doorway is a harlot: she is lewd and not free-born, polluted from her childhood. And Thou, my Lord, art a righteous man, and all are eager to see Thee; and if men see Thee having speech with the harlot, all men will flee from beside Thee, and no man will salute Thee." Jesus answered, and thus He said to Simon when he was done speaking:-" Whosoever it be, open for him to come in, and thou shall be free from blame; and though his offences be many, without rebuke I bid thee [receive him]."
15. Simon approached and opened the door, and began thus to speak:-"Come, enter, fulfil that thou willest, to him who is even as thou." The sinful woman, full of transgressions, passed forward and stood by His feet, and clasped her arms in prayer, and with these words she spake:-"Mine eyes have become watercourses that cease not from [watering] the fields, and to-day they wash the feet of Him Who follows after sinners. This hair, abundant in locks from my childhood till this day, let it not grieve Thee that it should wipe this holy body. The mouth that has kissed the lewd, forbid it not to kiss the body that remits transgressions and sins." These things the harlot spake to Jesus, with much weeping. And Simon stood afar off to see what He would do to her. But He Who knows the things that are secret, beckoned to Simon and said to him:-"Lo! I will tell thee, O Simon, what thy meditation is, concerning the harlot. Within thy mind thou imaginest and within thy soul thou saidst, 'I have called this man righteous, but lo! the harlot kisses Him. I have called Him to bless my possessions, and lo! the harlot embraces Him.' O Simon, there were two debtors, whose creditor was one only; one owed him five-hundred [pence], and the other owed fifty. And when the creditor saw that neither of these two had aught, the creditor pardoned and forgave them both their debt. Which of them ought to render the greater thanks? He who was forgiven five hundred, or he who was forgiven fifty?" Simon answered, and thus he said to Jesus, when He had done speaking:-"He who was forgiven five hundred ought to render the greater thanks." Jesus answered and thus He said: "Thou art he that owes five hundred, and this woman owes fifty. Lo! I came into thy house, O Simon; and water for My feet thou broughtest not; and this woman, of whom thou saidst that she was an harlot, one from her childhood defiled, has washed My feet with her tears, and with her hair she has wiped them. Ought I to send her away, O Simon, without receiving forgiveness? Verily, verily, I say unto thee, I will write of her in the Gospel. Go, O woman, thy sins are forgiven thee and all thy transgression is covered; henceforth and to the end of the world."
May our Lord account us worthy of hearing this word of His:-"Come, enter, ye blessed of My Father, inherit the kingdom made ready for all who shall do My will, and observe all My commandments." To Him be glory; on us be mercy; at all times. Amen! Amen!






By saint Eprem the syrian
HOMÉLIE SUR LA FEMME PÉCHERESSE QUI RÉPANDIT DES PARFUMS SUR LES PIEDS DE NOTRE SEIGNEUR
1. Et moi aussi, malgré mon indignité, je suis admis par un don de la grâce à unir ma voix à celle de ces hommes saints et pieux, qui, pleins d'une foi vive ont chanté de concert les louanges et la Pureté du Seigneur. Et, en effet, la grâce ne rejette aucun de ceux qui désirent être sauvés. Une source dont les eaux pures et toujours nouvelles jaillissent sans cesse et se répandent par mille issues, ne refuse jamais ses flots à qui les désire; elle les offre abondamment, afin qu'on s'y désaltère. Ainsi, la Grâce divine est ouverte à ceux qui veulent en jouir, chacun peut y puiser selon sa soif. Quand le Sauveur appelait à Lui tous les hommes par la voix des divins Évangiles, lorsqu'Il disait : "Que celui qui a soif vienne à Moi, et Je le désaltérerai" (Jn) Il n'établissait aucune distinction entre le pauvre et le riche, entre le pécheur et le juste. Bien que j'en sois indigne, j'ai participé de même à sa Grâce, et si j'ose célébrer ses louanges avec tant de liberté, si j'ose mêler quelques larmes à mes chants, c'est afin de recevoir ainsi la rémission de mes fautes, à l'exemple de cette pécheresse (Lc 7), qui dans la ferveur de son âme entra courageusement dans cette maison d'espérance et de joie, où S'est arrêté Celui qui remet les péchés.
2. A cet examen, mon âme s'exalte, et je deviens plus pressant, plus hardi dans mes voeux. Je considère l'ardeur de cette foi, cette témérité pleine de confiance et de respect. Oh ! venez donc, disciples de Jésus Christ, ses bien-aimés, ses élus, venez puiser de la joie dans ce récit qui recommande à votre admiration cette sainte femme, dont la voix vous invite et vous convie à toute heure à ce banquet divin.
Oui, c'est un spectacle vraiment digne de Dieu que celui qui vous montre une femme : devenue tout à la fois convive, et des hommes et des anges. Mais comment est-elle entrée au milieu d'eux, elle qui n'avait point été appelée ? Pourquoi s'est-elle approchée du Sauveur pour Lui dévoiler les secrets de son âme, pour les Lui exposer sans prononcer une parole ? Voyez la grandeur de sa foi, la profondeur de ses regrets, et comme elle se réfugie elle-même dans sa propre indignité ! Pleine de résolution et de courage, elle ne redoute ni les insultes des valets, ni les reproches des assistants : elle n'a qu'une pensée, elle se dit à elle-même : "Si je ne rends mon front aussi dur que le fer, aussi dur que l'airain, je ne pourrai jamais sortir de cet océan de luxure où je demeure plongée. Eh bien, méprisons des insultes et des railleries d'un instant ! Qu'importent les outrages ? Montrons quelques moments encore une hardiesse qui, cette fois, a un principe honorable. C'est le courage d'un moment qu'il me faut, et ce moment ne m'est-il pas plus précieux que ces heures coupables où j'étalais aux yeux des hommes mon impudeur et mon effronterie ? Alors, du carrefour où je tendais mes filets, ma voix appelait la jeunesse à des plaisirs criminels; parée de vêtements somptueux, je courais au-devant de ceux qui passaient; je peignais mes cheveux avec un art, un fard imposteur colorait mon visage; j'attirais ainsi dans le piège tout jeune homme imprudent en qui je voyais briller le charme de la beauté et l'éclat de la richesse. Oui, j'étais alors le réseau empesté où le démon jette les âmes qu'attend le jugement éternel. Maintenant mes efforts ont un autre but; je dois courir, je dois voler dans la voie du bien, et racheter mes crimes passés par mes bonnes oeuvres. En sortant d'ici, j'irai tomber aux pieds du Médecin qui accueille tout le monde et ne fait acception de personne. Je Lui avouerai tous les artifices dont j'ai usé pour séduire la jeunesse; je dénouerai mes cheveux dont les longues tresses ont enlacé tant d'hommes voluptueux et corrompus, et je m'en envelopperai comme d'un voile; mes paupières et mes yeux, si souvent exercés à des provocations honteuses, deviendront des sources de larmes; et je m'attacherai désormais à suivre les pas du divin Médecin aux pieds duquel j'humilierai ma vie passée."
3. Après avoir pris cette sage résolution, la pécheresse épiait le moment où elle pourrait satisfaire son désir le plus violent, et embrasser les Pieds du Seigneur. Dès qu'elle sut qu'un pharisien nommé Simon avait invité le Sauveur, elle ressentit une joie extrême (Lc 7) et s'empressa de courir au plus vite chez un marchand d'aromates, pour y acheter un vase d'albâtre rempli de parfum. Elle se disait en chemin : "Où pourrais-je trouver un parfum assez exquis, qui soit digne de la sainteté du grand Médecin, et dont je puisse Lui faire hommage avec mes larmes ?
Rien ne me coûtera pour posséder l'objet de mes voeux. Je demanderai avec instance au marchand, ou plutôt je le conjurerai, au Nom du Dieu des patriarches, dans lequel ce peuple met sa foi, de me donner un parfum de roi en l'honneur du divin Médecin; je lui en donnerai le prix le plus élevé." Elle va donc trouver un marchand. "Que la paix soit avec vous, lui dit-elle, sur le ton de la joie la plus vive; je cherche un parfum exquis et digne d'un roi, et tel qu'on n'en ait jamais trouvé de semblable, car Celui que j'aime est au-dessus de tous, et nul ne peut Lui être comparé." Le marchand lui répondit : "Femme, vous élevez bien haut l'orgueil de vos prétentions. Qui ne vous a pas vue dans les carrefours de la ville, environnée d'une foule d'adorateurs ? Et quel est l'amant fortuné auquel vous désirez offrir ce parfum précieux ? Que peut-il donc vous donner en échange de ce parfum, que vous voulez payer si cher ? Je veux bien vous le vendre; mais je désirerais aussi savoir de vous à qui vous voulez le porter avec tant de zèle et de trouble d'esprit ? Celui que vous aimez est-il du sang royal ? Est-ce le fils de quelque grand personnage ? Ou bien est-il sorti de l'illustre et admirable race de David ? Il n'y a pas eu dans Israël de plus grand roi que celui-là Ce jeune homme, votre ami, est-il issu de cette noble race ? Femme, répondez-moi, je désire l'apprendre de votre bouche. Le prix élevé de ce parfum et votre empressement excitent ma surprise et mon admiration; votre amant, enfin, quel est-il ?"
4. Alors le trouble s'empara de l'esprit cette femme extraordinaire, et elle répondit en ces termes : "Craignez le Dieu de vos pères, homme, et donnez-moi un vase d'albâtre rempli parfum, pour que j'accomplisse au plus vite que j'ai résolu de faire; je vous en conjure Nom du Dieu qui a donné assez de puissance à Moïse pour diviser par son bâton les eaux de la mer, pour les rendre aussi dures qu'un rocher et faire passer le peuple à pied sec (Ex 14); je vous en conjure par les os sacrés que porta Moïse, au sein de la mer transformée en vallée (Gn 50,24), par les restes de Joseph, l'illustre athlète qui avait vaincu le serpent de la corruption (Gn 39); je vous en conjure, ô jeune homme, par la voix sainte qui parlait à Moïse dans la flamme dont brûlait le buisson qui ne se consumait pas (Ex 3,3), par Celui qui fit briller sur la montagne la figure de Moïse, et l'environna de gloire et de splendeur (Ex 34); je vous en conjure par l'arche sainte qui affermit les eaux du Jourdain, pour donner un libre passage au peuple de Dieu. Je vous en conjure par cette Vertu divine, qui en un instant renversa les murailles de la ville de Jéricho, par l'entremise de Josué, fils de Navé, qui, les mains étendues vers le ciel, arrêta d'un seul mot le cours des astres et de deux jours n'en fit qu'un (Jos 3, 4, 5, 6 et 10). Si donc vous avez quelque respect, quelque sentiment de vénération pour le Nom de Dieu et pour celui des saints qui lui ont été agréables, donnez-moi le parfum que je vous demande, et laissez-moi partir, laissez-moi courir aux Pieds de Celui que j'aime et dont la pureté égale la grandeur."
5. "Sans doute, lui répliqua le marchand, j'admire l'élévation du prix que vous m'offrez; mais qui vous empêche de me dire quel est ce bien-aimé qui a su vous inspirer tant d'amour et d'ardeur ? En vérité, je suis fort curieux de le voir, et je ne puis vous donner le parfum que vous me demandez, avant que vous me l'ayez fait connaître."
6. "Pourquoi, dit la pécheresse, me presser et m'importuner ainsi, en cherchant à connaître ce que vous ne devez pas savoir ? Mon âme est brûlante, mon coeur est tout de feu. Quand enfin verrai-je Celui qui doit me remplir de joie ? Craignez un Dieu pur et sans tache, ô homme, et hâtez-vous de me donner une réponse satisfaisante.
Craignez, ô homme, le Dieu saint qui appela Abraham, glorifia son fils Isaac, qui appela Jacob Israël, et en fit le père de douze tribus (Gn 17,22 et 32). Craignez le Dieu qui accorda Samuel aux prières et aux larmes d'Anne (2 R 1). Craignez le Dieu juste qui délivra Suzanne, la douce brebis, de la fureur des loups (Dn 13). Croyez-moi, cédez à mes voeux; l'âge n'a point encore endurci votre coeur; donnez-moi sans retour le vase d'albâtre et le parfum que je vous demande. Si vous pouviez connaître l'ardeur qui me dévore, vous vous hâteriez de me laisser partir. "
7. "Mais, lui dit encore le marchand, permettez que je vous adresse quelques questions. Écoutez-moi, femme, vous m'avez longuement prié et conjuré de vous accorder votre demande, et moi, je vous ai pressée de me répondre. Il est donc bien supérieur aux autres hommes et bien au-dessus d'eux, celui que vous aimez ? Il est donc plus beau que tous ceux qui sont sur la terre, puisque ses charmes vous ont éblouie au point de vouloir lui porter un parfum précieux ? Est-il de la race du saint roi David ? Du grand Abraham, l'ami du Très-Haut ? Dites-moi enfin quel est celui dont la beauté vous fait désirer si vivement de le voir et de le contempler ?"
8. "Pourquoi, réplique la pécheresse, pourquoi me forcer ainsi à dévoiler mes secrets ? Je ne suis pas venue pour vous donner ces explications, je suis venue pour acheter un parfum. Respectez le Dieu sans tache, ayez pitié de moi, et laissez-moi partir, laissez-moi courir près de l'objet pur et sacré de mon amour, et Lui offrir mon présent. Ne me retardez pas davantage et ne rendez pas ma douleur éternelle en me privant d'un si riche trésor."
9. "Mais enfin, reprit le marchand, si vous n'êtes pas tourmentée de quelque jalousie secrète, faites-moi connaître votre bienfaiteur, afin que je m'empresse d'aller moi-même l'embrasser; à ce prix, je vous donnerai le parfum royal que vous me demandez. Vous pouvez même trouver en moi, je l'espère, un soutien de vos espérances que je partage."
10. La pécheresse, voyant quelle foule de questions lui adressait le marchand, ne put s'empêcher d'admirer avec quel empressement il manifestait le désir violent de connaître Celui dont elle avait parlé, et elle lui répondit en ces termes : "Personne, je pense, n'ignore dans la ville l'indignité de ma vie passée, les désordres honteux dans lesquels je me suis jetée, en y entraînant les autres par l'appât du plaisir. Mais dès que j'ai pu voir le Saint qui est apparu sur la terre, ce Médecin, ce Sauveur, mon âme a été touchée de sa Beauté si pure. J'ai vu de mes propres yeux ses moyens extraordinaires de guérison, ses miracles incomparables, sa Miséricorde et son Indulgence extrême. Il accueille les pécheurs, ne craint pas l'approche des publicains, ne repousse ni les lépreux, ni même les impies; tous ont un droit égal à sa Commisération, et Il ne S'irrite contre aucun de ceux qui L'approchent Ce touchant spectacle m'a émue, et je me suis dit : Malheureuse que je suis, comment pourrai-je vivre, si je n'ose m'en approcher ! l'oserai-je toutefois, du sein de la corruption qui me dévore ? Mais pourquoi négliger le soin de ma propre vie ? trouverai-je jamais un médecin plus habile et une plus heureuse occasion ? Je suis persuadée que c'est un Dieu qui est apparu environné d'un grand pouvoir et d'une grande autorité. Il commande à tout par sa Parole; par sa Parole, Il guérit les malades, et, toujours libre et indépendant dans sa Volonté puissante, Il remet les péchés aux coupables. Puisque enfin, j'ai trouvé une si belle occasion et un si grand Médecin, je ne dois pas m'endormir dans un repos funeste, ni négliger ma propre guérison. Courons donc présenter au souverain Juge la liste de mes fautes; je sais que j'ai péché au-delà de toute mesure, et je ne puis dire tout ce qu'il y a en moi d'impureté et de débauche. Cependant, comparés à l'abondance de sa Miséricorde, aux trésors de sa Pitié, mes péchés, quelque nombreux qu'ils soient, ne sont qu'une goutte d'eau, et j'ai la conviction que, si j'ai seulement le bonheur de m'approcher de Lui, je serai purifiée de toutes mes fautes et de toutes mes iniquités, parce qu'Il fera sortir de moi tout ce qu'il y a de dérèglements et d'injustices, tant sont grandes sa Divinité, sa Sainteté et son Innocence. Voilà tous les secrets de mon coeur : maintenant donnez-moi le parfum, car depuis longtemps déjà vous me retardez pour apprendre de moi à qui je veux l'offrir."
11. A ces paroles, le marchand se sentit pénétré de joie, et s'adressant à la pécheresse : "Je vous rends grâces, ô femme pleine de foi, lui dit-il, de m'avoir fait connaître la bonne résolution et la bonne volonté qui vous animent. Vous avez conquis un Ami descendu du ciel, qui purifie et sanctifie tout par sa Parole. Ô femme, ce que vous voulez faire est une oeuvre admirable, qui mérite tous les éloges et qui ne sera pas sans fruit pour toutes les générations. Oui, cette conversion est heureuse pour vous d'abord, et encore pour tous ceux qui ont péché. Vous êtes fille des prophètes et parente des saints qui ont une foi vive et sincère dans la Bonté de Dieu. Souffrez que je vous donne un conseil, que je vous prie surtout de prendre en bonne part, sans y voir même l'intention d'un reproche. Vous n'ignorez certainement pas la méchanceté des pharisiens, qui se sont déclarés ses ennemis et ses adversaires, parce qu'Il est un Dieu puissant, qu'Il aime souverainement les humains et qu'Il les délivre du péché par sa Bonté et sa Miséricorde. Si donc ils vous voient aller à Lui, ils vous fermeront la porte, ils vous accableront même d'injures et de coups. Que leurs paroles n'ébranlent point votre courage, mais restez aussi ferme et aussi inébranlable qu'un rocher. Si vos débordements ont dépassé toute limite, si vous avez été audacieuse dans le crime, combien ne devez-vous pas l'être davantage, pour travailler à votre purification ! Il peut arriver que les hommes libres et les esclaves, les valets, les portiers vous accablent de reproches; mais il faut tout braver, vous avancer avec courage et avec une humilité profonde vers le Saint Lui-même, ainsi que vous me l'avez dit, et embrasser avec repentir ses Pieds si purs; alors vous serez heureuse. J'ai appris qu'Il est aujourd'hui même dans la maison de Simon, un des pharisiens. Allez donc en paix, entrez avec joie, abordez-Le sans crainte, Il acceptera votre présent. Voilà le parfum précieux que vous m'avez demandé; il est digne du Sauveur, prenez-le, femme remplie de foi, et ne m'oubliez pas dans vos prières."
12. Après avoir pris le vase, la pécheresse s'en alla joyeuse, se disant en elle-même : "Qui m'ouvrira la porte pour que j'approche aussitôt du divin Médecin ? Si je puis embrasser ses Genoux, rien ne pourra m'en arracher avant que j'aie reçu le pardon de mes fautes. J'adresserai mes ferventes prières au Seigneur, qui déjà connaissait tous mes secrets avant que je pensasse à aller Le trouver; Il connaît toutes choses. Je vais au bon Médecin, je vais voir le Sauveur du monde et implorer sa Clémence et sa Miséricorde " Puis, la pécheresse, comme si elle s'adressait au Seigneur et au Dieu saint, s'écriait : "Seigneur, voilà que Tu Te reposes, comme un homme ordinaire, dans la maison de Simon; Tu connais les secrets de mon âme, ô Christ, et la pensée de mon esprit; je T'apporte un parfum précieux, pour être purifiée de toutes les fautes que j'ai commises, quand je serai près de Toi, prosternée aux pieds de ta Divinité souveraine. J'ai compris, Seigneur, que Tu es le Dieu bon qui sauves tous les hommes par ta Miséricorde, qui ne veux pas la mort du pécheur qui va volontairement à Toi qui es le Sauveur. Il m'a suffi de T'apercevoir pour comprendre toute l'étendue de ta Puissance. Fais-moi la grâce, Dieu clément, d'entrer sans obstacle dans le lieu où Tu es, et d'arriver ainsi jusqu'à Toi."
13. Tout en roulant ces pensées et mille autres dans son esprit inquiet, la pécheresse arriva à la maison où se trouvait le Christ. La porte était ouverte; elle entra toute joyeuse, et se mit aussitôt derrière le Seigneur; elle se pencha sur ses Pieds avec la foi la plus vive, et, humiliant sa tête et son coeur d'où s'exhalaient des soupirs sans nombre, elle arrosa les Pieds de Jésus Christ d'un torrent de larmes, et les embrassa avec une émotion et une tendresse profondes : elle les essuya avec ses cheveux et les arrosa de parfums, en disant : "Il n'y a que Toi, Seigneur, qui saches pourquoi j'ai osé agir ainsi. Seigneur, je sais combien j'ai péché; mais je me suis approchée avec confiance du Dieu pur, et, comme les publicains, j'ai marché vers Lui parce que je désirais être sauvée. Christ, accepte mes abondantes larmes; accepte les regrets de mon âme criminelle. Que ma hardiesse se change en supplication, mon effronterie en prière, que mon parfum soit une offrande de propitiation, ô mon Sauveur ! et que la contrition de mon coeur fasse jaillir la lumière. J'ai entendu dire à tout le monde, dans mon enfance, qu'un Dieu était né d'une Vierge, et, brûlant d'en apprendre davantage, je demandais comment il se pouvait que Celui qui n'avait pas de chair, pût être incarné. Mes parents me répondaient que nos ancêtres nous avaient laissé cette tradition qu'un Dieu saint naîtrait sur la terre du sein d'une Vierge. J'étais encore bien jeune, quand j'ai appris cela, et maintenant je vois qu'en vérité un Dieu grand, un Dieu saint est apparu dans notre chair, afin de nous sauver. Je ne Te vois pas des mêmes yeux que Simon le pharisien, qui T'a invité à sa table. Je vois en Toi le Dieu puissant, le Créateur de toutes choses, qui, d'un seul mot, a fait l'univers. Je suis une brebis entraînée loin du troupeau, fais-moi rentrer dans la bergerie. Seul Tu es le bon pasteur qui ramènes les brebis égarées, Seigneur, je suis Ta colombe, qu'un cruel épervier a enlevée : mon âme est embrasée d'un violent amour pour la Sainteté de mon Dieu. Que ta Bonté généreuse, ô Source de toute pureté, me délivre du poids de mes souillures et de mes iniquités. Ô Dieu ! dans ta Clémence extrême, substitue à mon parfum et à mes larmes l'action de ta Grâce, pour effacer les traces de mes péchés et accomplir ma purification. Tu as daigné ouvrir ma bouche et m'inspirer le courage de Te parler comme je le fais, pour que je serve d'exemple aux pêcheurs pour le salut desquels Tu es venu. Seigneur, je T'en supplie, ne rejette pas les larmes d'une infortunée; je sais que rien ne T'est impossible et que Tu peux tout."
14. C'est du fond de son coeur que la pécheresse priait le Seigneur, dont les coeurs des hommes sont l'ouvrage. Elle reçut, en échange de son parfum corruptible, un parfum de vie, qui doit rester incorruptible pendant l'éternité. Quoique très grande, la suavité de son parfum n'était pas comparable à celle des paroles du Sauveur. Mais avec le parfum, elle offrit aussi son amour et reçut le pardon de ses fautes. Le Dieu Sauveur qui a la connaissance de l'avenir, justifia l'espérance d'une âme perdue, sans parler des fautes secrètes que cette femme héroïque avait commises; Il ne fit attention qu'à son amour.
15. En réfléchissant sur ce fait, mes chers frères, j'ai été extraordinairement surpris de la manière dont elle est entrée et dont elle a abordé sans crainte le Seigneur, de la voir pleurer en présence de tous les convives qui étaient assis à table; de la liberté et de la hardiesse avec laquelle elle dénoua ses cheveux, des pleurs modestes dont elle arrosa les Pieds du Christ, et surtout, j'ai été surpris de ce que personne n'essaya de la chasser, en se livrant contre elle à l'indignation et à la colère.
Ses pleurs, au contraire, leur parurent suaves et agréables, et ses gémissements pleins de douceur. La nouveauté du fait dont ils étaient témoins les rendit muets d'admiration. C'était un miracle nouveau et inouï qu'une courtisane qu'on n'avait point invitée, fût entrée dans la salle de festin, se tînt près de la table, les cheveux épars sur sa poitrine; qu'elle eût dans ses mains un vase d'albâtre rempli d'un parfum précieux, et que personne, ni parmi les assistants, ni parmi les convives, qui lui eût demandé : "Pourquoi es-tu entrée ici ?" ou qui lui eût dit : "Qui cherches-tu ?" Cette merveille fut accueillie par tous avec joie, et c'était un spectacle vraiment digne d'admiration. Tous les archanges étaient saisis d'effroi; les chérubins et les séraphins étaient frappés de crainte en contemplant la foi si vive de la pécheresse, qui embrassait avec ferveur les Pieds du Tout-Puissant. Et tandis que les chérubins eux-mêmes n'osent arrêter leurs regards sur Lui, une femme pécheresse couvre ses Pieds de baisers. Les séraphins se couvrent la face de leurs ailes (As 6,2), et la femme pécheresse est sans voile. Les anges ne peuvent approcher de son Trône, et une femme essuie ses Pieds avec ses cheveux.
16. Ô femme remplie de foi, en quels termes ferai-je l'éloge d'une résolution aussi précieuse par sa ferveur et son amour ? ô femme, comment louerai-je l'étendue et la perfection de l'espérance que votre âme mit en Dieu ? Qui donc a autant aimé que vous ? quel homme a su plaire au Seigneur autant que vous ?
17. C'est pour le salut du genre humain que le Sauveur, dans sa Clémence, distribue ses Grâces; c'est pour allumer dans les coeurs la foi nécessaire à ceux qui, retenus dans les liens du péché, veulent recourir à la pénitence. Cependant, en considérant la pécheresse, en voyant ses prières et ses larmes, le pharisien ressentit un trouble profond. Le désir de faire pénitence l'avait fait inviter Jésus à venir dans sa maison comme étant un prophète; alors des murmures s'élevèrent dans son coeur, et il se dit à lui-même : "Je le croyais un prophète doué de la prescience de l'avenir, de la connaissance du passé; enfin, un prophète parfait; mais je vois maintenant qu'il est semblable à tous les autres hommes, et qu'il ne connaît pas même les choses qui sont devant lui." 18. Mais le Seigneur, qui scrute sans cesse les secrets des coeurs qu'Il a créés (Rom 8,27), ne voulut pas reprendre durement cet homme; Il préféra porter insensiblement la lumière dans la nuit de ses pensées secrètes. Ce fut avec une grande douceur et une grande bonté qu'à la faveur d'une figure, Il lui fit connaître ce qu'Il pensait. "Simon, Simon, lui dit-Il, j'ai une parabole à te proposer, et je veux te faire juge de mes paroles. Deux hommes devaient à un même créancier, l'un cinquante pièces d'or et l'autre cinq cents. Tous deux étaient tombés dans la pauvreté; mais le créancier généreux, voyant leur gêne extrême, fit à chacun remise de sa dette et donna ainsi à tous deux des preuves éclatantes de sa miséricorde. Que penses-tu de ces deux hommes ? Lequel doit le plus aimer son créancier ? Est-ce celui à qui on a moins remis ou celui à qui on a remis davantage ? car enfin chacun a reçu de lui la remise de sa dette (Lc 7,40-42)."
19. Simon répondit : "Celui à qui on a remis le plus est certainement celui qui doit le plus aimer." "Tu as bien jugé, dit le Seigneur; apprends donc ce que tu ignores : tu M'as invité à venir dans ta maison pour Me faire honneur; mais tu n'as pas lavé mes Pieds avec de l'eau comme à un prophète. Cette femme que tu vois, les a lavés avec ses larmes et les a essuyés avec ses cheveux. Simon, tu ne M'as pas donné un baiser et elle a sans cesse embrassé mes Pieds. Tu n'as pas versé d'huile sur ma Tête : elle, au contraire, a versé sur mes Pieds un parfum précieux. Aussi, Je te le dis, beaucoup de péchés que tu crois que J'ignore sont remis à cette femme, parce qu'elle a montré beaucoup de charité et d'amour pour obtenir la rémission de ses fautes. Il sera moins remis à celui qui aime moins,
et celui qui aime plus recevra davantage (Lc 7,43-47). Cependant que le salut de cette pécheresse ne te scandalise pas; Je suis venu sauver les pécheurs et pour éclairer ceux qui sont dans les ténèbres. Rahab donna asile à des espions, elle avait une ferme confiance dans le Dieu des patriarches, et tu sais comment Josué, fils de Navé, après avoir reconnu l'étendue de sa foi, la sauva, pour que son nom fût écrit dans toutes les générations. Sa renommée retentit dans les douze tribus d'Israël; c'est ainsi que Je traite cette pécheresse. Elle M'a aimé avec une foi profonde et une charité parfaite; c'est aussi de tout mon Coeur et de toute mon Ame que J'accepte cette femme extraordinaire. Elle sera mise au nombre des justes qui M'ont aimé; ses péchés lui seront remis; son nom demeurera dans les siècles des siècles; de génération en génération on fera l'éloge de sa conduite, pour en perpétuer le souvenir, et pour que tous les hommes, en apprenant sa belle action, aiment aussi les bonnes oeuvres, et participent au trésor des richesses éternelles." Plaise à Dieu que nous devenions les imitateurs de cette femme héroïque, et qu'après avoir confessé nos péchés, nous les expiions par nos larmes et nous nous rendions dignes de la Clémence et de la Bonté du Saint des Saints. Gloire soit au Père, au Fils et au saint Esprit, maintenant et toujours et dans les siècles des siècles. Amen.




Matines gospel text from Luke 11:20-28
20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
21 When a strong man armed keepeth his palace, his goods are in peace:
22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
23 He that is not with me is against me: and he that gathereth not with me scattereth.
24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
25 And when he cometh, he findeth it swept and garnished.
26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.
27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.
28 But he said, Yea rather, blessed are they that hear the word of God, and keep it.

Explanation by saint Kyrellos I the 24th patriarch of Alexandria
SERMON LXXXI.
11:19-26. But if I by Beelzebub cast out the devils, by whom do your sons cast them out? Therefore they shall be your judges. But if I by the finger of God cast out the devils, then the kingdom of God has come upon you. When the strong man armed guards his house, his goods are in peace: but when He Who is stronger than he shall come upon him, and overcome him, He takes from him all his armour wherein he trusted, and divides his spoils. He that is not with Me is against Me: and he that gathers not with Me, scatters for Me. When the unclean spirit has gone forth from the man, it wanders about in places where there is no water, seeking rest: and not having found it, then it says, I will return to my house, whence I came out. And when it comes, it finds it empty, swept, and garnished. Then it goes, and brings seven other spirits worse than itself, and they enter in and dwell there. And the last state of that man is made worse than the first.
THE God of all, blaming the haughtiness of the Jews, and their constant tendency to run into disobedience, thus spoke by the voice of Isaiah; "Hear, O heavens, and give ear, O earth; for the Lord has spoken. I have begotten, and brought up sons; and they have rejected Me." For they rejected God the Father, by setting in manifold ways the Son at nothing, Who, though sprung from Him by nature, yet afterwards was made like unto us for our sakes: and yet He called them unto the grace that is by faith, and would have fulfilled the promise given unto their fathers. For of this the sacred Paul bears witness, where he writes, "For I say that Christ was a minister of the circumcision, to fulfil the promises of the fathers: and that the Gentiles might glorify God for mercy." The Only-begotten Word of God therefore was made man, that He might fulfil the promise of the blessing granted unto |370 them. And that they might know that it was He Whom the law had prefigured by shadows, and Whom the company also of the holy prophets had foretold, He wrought these godlike deeds, and rebuked the unclean spirits. But they, though it was their duty to have praised Him, as doing wonders, as One Who possessed a power and authority beyond that of nature, and incomparable in degree, on the contrary disparaged His glory, saying, "This man only casts out devils by Beelzebub the prince of the devils." And what doth Christ reply to this? "If I by Beelzebub cast out devils, by whom do your sons cast them out?"
Now this subject was explained by me to you at length at our last meeting. But inasmuch as it is right that the wickedness of the Jews, in thus idly prating against Him, should still further be rebuked by many and convincing arguments, He adds on this account to what had been already said, an unanswerable consideration. And what this is, I will now mention to you as to my children.
The blessed disciples were Jews, and the children of Jews, according to the flesh; but they had obtained authority from Christ over unclean spirits, and set free those that were possessed by them, by calling over them these words, "In the Name of Jesus Christ." For Paul also once with apostolic authority commanded an unclean spirit, saying, "I command you, in the Name of Jesus Christ, to come out of her." When therefore He says, your own children in My Name trample upon Beelzebub, by rebuking his satellites, and expelling them forthwith from those in whom they are, what else is it but manifest blasphemy, joined with great ignorance, to say that I borrow this power from Beelzebub? You are convicted therefore, He says, by the faith of your own children, if, as is the case, they having received of Me authority and power, overthrow Satan, and against his will drive him from those in whom he dwells; while you affirm, that I make use of his agency in working divine miracles. But inasmuch as what you say is not true, but, on the contrary, empty and false, and liable to the charge of calumny, it is plain that I cast out devils by the finger of God. And by the finger of God He means the Holy Ghost. For the Son is called the hand and arm of God the Father; for He does all things by the Son, |371 and the Son in like manner works by the Spirit. For just as the finger is appended to the hand, as something not foreign from it, but belonging to it by nature, so also the Holy Spirit, by reason of His being equal in substance, is joined in oneness to the Son, even though He proceed from God the Father. For, as I said, the Son does every thing by the consubstantial Spirit. Here, however, purposely He says, that by the finger of God He casts out devils, speaking as a man: because the Jews in the infirmity and folly of their mind, would not have endured it, if He had said, "by My own Spirit I cast out devils." Appeasing therefore their excessive readiness to anger, and the proneness of their mind unto insolence and phrensy, He spake as a man, although He is by nature God, and Himself the Giver of the Spirit from God the Father to those who are worthy, and employs as His own that power which is from Him. For He is consubstantial with Him, and whatsoever is said to be done by God the Father, this necessarily is by the Son in the Spirit. If therefore, He says, I, being a man, and having become like unto you, cast out devils in the Spirit of God, human nature has in Me first attained to a godlike kingdom. For it has become glorious by breaking the power of Satan, and rebuking the impure and abominable spirits: for such is the meaning of the words, that "the kingdom of God has come upon you." But the Jews did not understand the mystery of the dispensation of the Only-begotten in the flesh: and yet how ought they not rather to have reflected, that by the Only-begotten Word of God having become man, without ceasing to be that which He was, He glorified the nature of man, in that He did not disdain to take upon Him its meanness, in order that He might bestow upon it His own riches.
And inasmuch as it was necessary, as I showed, that the argument upon this subject should travel through many considerations, He makes use of a most plain and evident comparison, by means of which those who will may see, that He has conquered the ruler of this world, and having, so to speak, hamstrung him, and stripped him of the power which he possessed, has given him over for a prey unto His followers. "For when, He says, the strong man being armed guards his house, all his goods are in peace: but when One That is |372 stronger than he shall come upon him, and overcome him, He takes away all his armour wherein he trusted, and divides his spoil," This is, as I said, a plain demonstration, and type of the matter depicted after the manner of human affairs. For as long as a strong man retains the superiority, and guards his own property, he is in no danger of being plundered. But when one who is stronger than he, and more powerful, comes upon him, and prevails against him, then forthwith he is spoiled. And such has been the fate of our common enemy, the wicked Satan, that many headed serpent, the inventor of sin. For before the coining of the Saviour, he was in great power, driving and shutting up, so to speak, in his own stall flocks not his own, but belonging to God over all, like some rapacious and most insolent robber. But inasmuch as the Word of God Who is above all, the Giver of all might, and Lord of powers assailed Him, having become man, all his goods have been plundered, and his spoil divided. For those who of old had been ensnared by him into ungodliness and error have been called by the holy apostles to the acknowledgment of the truth, and been brought near unto God the Father by faith in His Son.
Would you like to hear and learn another convincing argument besides these? "He that is not with Me," He says, "is against Me: and he that gathers not with Me, scatters for Me." For I, He says, have come to save every man from the hands of the devil; to deliver from his guile those whom he had ensnared; to set the prisoners free; to give light to those in darkness; to raise up them that had fallen; to heal the broken-spirited: and to gather together the children of God who were scattered abroad. Such was the object of My coming. But Satan is not with Me; on the contrary he is against Me. For he ventures to scatter those whom I have gathered and saved. How then can he, who wars against Me, and sets his wickedness in array against My purposes, give Me power against himself? How is it not foolish even barely to imagine the possibility of such a thing as this?
The cause however which made the Jewish multitudes fall into such thoughts concerning Christ He Himself makes plain, by saying; "When the wicked spirit has gone forth from the man, it returns with seven other spirits more bitter |373 than itself; and the last state of that man is worse than the first." For as long as they were in bondage in Egypt, and lived according to the customs and laws of the Egyptians, which were full of all impurity, they led polluted lives; an evil spirit dwelt in them: for it dwells in the hearts of the wicked. But when in the mercy of God they had been delivered by Moses, and received the law as a schoolmaster, calling them to the light of the true knowledge of God, the impure and polluted spirit was driven out. But because they did not believe in Christ, but rejected the Saviour, the impure spirit again attacked them: for he found their heart empty, and devoid of all fear of God, and, swept as it were, and took up his abode in them. For just as the Holy Spirit, when He sees any one's heart free from all impurity, and clean, dwells and abides there, and rests therein; so also the impure spirit is wont to dwell in the souls of the wicked. For they are devoid, as I said, of all virtue: and thero is in them no fear of God. The last state therefore of the Israelites has become worse than the first. For as the disciple of the Saviour said; "It had been better for them not to have known the way of truth, than that when they have known it, they should turn back again from the holy commandment that was delivered unto them. It has happened to them according to the true proverb; The dog that returned to its vomit; and the washed sow to wallow in the mire." Let us flee therefore from being like the Jews; let Christ Who works miracles, be extolled by us: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |374


Pauline epistle from Romans 3:1-31
Chap. 3:ver. 1. "What advantage then hath the Jew?"(*)
Since he has set all aside, the hearing, the teaching, the name of the Jew, the circumcision, and all the other particulars by his saying that "he is not a Jew which is one outwardly, but he which is one inwardly;" he next sees an objection which starts up, and against this makes his stand. Now what is this objection? If, he means, these things are no use, what reason was there for that nation being called, and the circumcision too being given? What does he then and how does he solve it? By the same means as he did before: for as there, he told, not of their praises, but the benefits of God; nor their well doings (for to be called a Jew and to know His Will and to approve the things which are more excellent, was no well doing of their own, but came of the grace of God and this the Prophet also says, upbraiding them; "He hath not done so to any nation, neither hath he showed His judgments unto them;" (Ps. 147:20.) and Moses again "Ask now whether there hath been any such thing as this?" he says, "did ever people hear the voice of God speaking out of the midst of the fire, and live?") (Deut. 4:32, 33), this then he does here also. For as, when speaking of circumcision, he did not say, Circumcision is valueless without a good life, but, Circumcision is of value with a good life, pointing out the same thing but in a more subdued tone. And again he does not say, If thou be a breaker of the Law, thou who art circumcised art no whir profiled, but "thy circumcision is made uncircumcision:" and after this again, "the uncircumcision," saith he, shall "judge," not the circumcision, but "thee that dost transgress the Law," so sparing the things of the Law, and smiting the persons. So he doth here also. For after setting before himself this objection, and saying, "what advantage then hath the Jew?" he says not, None, but he concurs with the statement, and confutes it again by the sequel, and shows that they were even punished owing to this preëminence. And how he does so, I will tell you when I have stated the objection. "What advantage then," he says, "hath the Jew," or "what profit is there of circumcision?"
Ver. 2. "Much every, way: chiefly, because that they were entrusted with the oracles of God."
Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word episteuqhsan? (they were trusted.) It means, that they had the Law put into their hands because He held them(1) to be of so much account that He entrusted to them oracles which came down from above. I know indeed that some take the "entrusted" not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, "For what if some did not believe?" If they did not believe, how do some say, the oracles were believed in?(2) What does he mean then? Why that God entrusted the same to them, and not that they trusted to the oracles:(3) how else will the context make sense? For he farther goes on to say,
Ver. 3. "For what if some did not believe?"(4)
And what comes next makes the same point clear. For he again adds and follows; "Shall their unbelief make the faith of God without effect?"
Ver. 4. "God forbid." The word episteuqhsan, then, proclaims God's gift.
And I would have you here also note his judgment. For again he does not bring in his accusation of them on his own part, but as it were by way of objection, as if he said, But perhaps you will say, 'What then is the use of this circumcision since they used it not as was fitting, since they were trusted with the Law and were unfaithful to the trust?' And hitherto he is not a severe accuser, but as if to clear God of complaints against Him, he by this means turns the whole of the accusation round upon themselves. For why, he would say, do you complain that they did not believe? and how doth this affect God? For as for His benefit, doth the ingratitude of those benefited overturn it? Or doth it make the honor to be no honor? For this is what the words, "Shall their unfaithfulness make the faith of God without effect," amount to. "God forbid." As if one should say, I have honored such an one. And if he did not receive the honor, this gives no ground for accusing me, nor impairs my kindness, but shows his want of feeling. But Paul does not say this merely, but what is much more. That not only does their unbelief not leave the soil of complaint upon God, but even shows His honor and love of man to be the greater, in that He is seen to have bestowed honor upon one who would dishonor Him. See how he has brought them out guilty of misdemeanors by means of what they gloried in; forasmuch as the honor with which God treated them was so great, that even when He saw what would come thereof, He withheld not His good-will toward them! Yet they made the honors bestowed on them a means of insulting Him that Honor them! Next, since he said, "For what if some did not believe?" (while clearly it was all of them that did not believe,) lest by speaking here too as the history allowed him, he should seem to be a severe accuser of them like an enemy, he puts that, which really took place, in the method of reasoning and syllogism, saying as follows: "Yea, let God be true, but every man a liar." What he says is something of this sort. I do not mean, he says, that some did not believe, but if you will, suppose that all were unbelieving, so waiving what really happened, to fall in with the objector, that he might seem overbearing or to be suspected. Well, he says, in this way God is the more justified. What does the word justified mean? That, if there could be a trial and an examination of the things He had done for the Jews, and of what had been done on their part towards Him, the victory would be with God, and all the right on His side. And after showing this clearly from what was said before, he next introduces the Prophet also as giving his approval to these things, and saying, "that Thou mightest be justified in Thy sayings, and clear when Thou art judged." (Ps. 51:4.) He then for His part did everything, but they were nothing the better even for this. Then he brings forward after this another objection that arises, and says,
Ver. 5. "But if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous Who taketh venvvengeance? I speak as a man."
Ver. 6. "God forbid."
He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more clearly. What is it then he means? God honored the Jews: they did despite to Him. This gives Him the victory, and shows the greatness of His love towards man, in that He honored them even such as they were. Since then, he means, we did despite to Him and wronged Him, God by this very thing became victorious, and His righteousness was shown to be clear? Why then (a man may say) am I to be punished, who have been the cause of His victory by the despite I did Him? Now how does he meet this? It is, as I was saying, by another absurdity again. For if it were you, he says, that were the cause of the victory, and after this are punished, the thing is an act of injustice. But if He is not unjust, and yet you are punished, then you are no more the cause of the victory. And note his apostolic reverence; (or caution: euLabeia); for after saying, "Is God unrighteous Who taketh vengeance?" he adds, "I speak as a man." As if, he means, any body were to argue in the way men reason. For what things seem with us to be justice, these the just judgment of God far exceedeth, and has certain other unspeakable grounds for it. Next, since it was indistinct, he says the same thing over again:
Ver. 7. "For if the truth of God hath more abounded through my lie unto His glory: why yet am I also judged as a sinner?"
For if God, he means is shown to be a Lover of man, and righteous, and good, by your acts of disobedience, you ought not only to be exempt from punishment but even to have good done unto you. But if so, that absurdity will be found to result, which is in circulation with so many, that good comes of evil, and that evil is the cause of good; and one of the two is necessary, either that He be clearly unjust in punishing, or that if He punish not, it is from our vices that He hath the victory. And both of these are absurd to a degree. And himself meaning to show this too, he introduces the Greeks (i.e. heathens) as the fathers of these opinions, thinking it enough to allege against what he has mentioned the character of the persons who say these things. For then they used to say in ridicule of us, "let us do evil that good may come." And this is why he has stated it clearly in the following language.
Ver. 8. "If(2) not (as some affirm that we say,) Let us do evil that good may come? Whose damnation is just."
For whereas Paul said,(3) "where sin abounded grace did much more abound" (Rom. 5:20), in ridicule of him and perverting what he said to another meaning, they said, We must cling to vice that we may get what is good. But Paul said not so; however(4) to correct this notion it is that he says, "What then? shall we continue in sin that grace may abound? God forbid!" (ib. 6:1, 2.) For I said it, he means, of the times which are past, not that we should make this a practice. To lead them away then from this suspicion, he said, that henceforth this was even impossible. For "how shall we," he says, "that are dead unto sin, live any longer therein?" Against the Greeks then he inveighs (katesramen) without difficulty. For their life was exceeding abandoned. But of the Jews, even if their life seemed to have been careless, still they had great means of cloaking these things in the Law and circumcision, and the fact of God having conversed with them, and their being the teachers of all. And this is why he strips them even of these, and shows that for these they were the more punished, and this is the conclusion to which he has here drawn his discussion. For if they be not punished, he would say, for so doing, that blasphemous language-let us do evil that good may come--must necessarily gain currency. But if this be impious, and they who hold this language shall be punished (for this he declared by saying, "whose damnation is just"), it is plain that they are punished. For if they who speak it be deserving of vengeance, much more are they who act it, but if deserving thereof, it is as having done sin. For it is not man that punishes them, that any one should suspect the sentence, but God, that doeth all things righteously. But if they are righteously punished, it is unrighteously that they, who make ridicule of us, said what they did. For God did and doth everything, that our conversation might shine forth and be upright on every side.
Let us then not be listless; for so we shall be able to recover the Greeks also from their error. But when we are in words lovers of wisdom, but in deeds behave unseemly, with what looks shall we face them? with what lips Shall we discourse concerning doctrines? For he(1) will say to each of us, How can you that have failed in what is less, claim to teach me about what is greater? you who as yet have not learnt that covetousness is a vice, how can you be wise upon the things in heaven? But do you know that it is a vice? Then, the charge is the greater, because you transgress knowingly. And why speak I of the Greek, for even our laws allow us not to speak thus boldly when our life has become abandoned. For to "the sinner," it says, "saith God, what hast thou to do to declare my statutes?" (Ps. 1. 16.) There was a time when the Jews were carded away captive, and when the Persians were urgent with them, and called upon them to sing those divine songs unto them, they said, "How shall we sing the Lord's song in a strange land?" (Ps. 137:4.) Now if it were un lawful to sing the oracles of God in a strange land, much less might the estranged soul do it. For estranged "(2) the merciless soul is. If the Law made those who were captives and had become slaves to men in a strange land, to sit in silence; much more is it right for those who are slaves to sin and are in an alien community (politeia) to have a curb upon their mouths. And however they had their instruments then. For it says, "Upon the willows in the midst thereof did we hang our instruments," but still they might not sing. And so we also, though we have a mouth and tongue, which are instruments of speech, have no right to speak boldly, so long as we be slaves to what is more tyrannical than any barbarian, sin. For tell me what have you to say to the Greek, if you plunder, and be covetous? will you say, Forsake idolatry, acknowledge God, and draw not near to gold and silver? Will he not then make a jest of you, and say, Talk to thyself first in this way? For it is not the same thing for a Gentile to practise idolatry, and a Christian to commit this same (4 Mss. om. "same") sin. For how are we to draw others away from that idolatry if we draw not ourselves away from this? For we are nearer related to ourselves a than our neighbor is, and so when we persuade not ourselves, how are we to persuade others? For if he that doth not rule well over his own house, will not take care of the Church either (1 Tim. 3:5), how shall he that doth not rule even over his own soul be able to set others right? Now do not tell me, that you do not worship an image of gold, but make this clear to me, that you do not do those things which gold bids you. For there be different kinds of idolatry, and one holds mammon lord, and another his belly his god, and a third some other most baneful lust. But, "you do not sacrifice oxen to them as the Gentiles do." Nay, but what is far worse, you butcher your own soul. But "you do not bow the knee and worship." Nay, but with greater obedience you do all that they command you, whether it be your belly, or money, or the tyranny of lust. For this is just what makes Gentiles disgusting, that they made gods of our passions; calling lust Venus, and anger Mars, and drunkenness Bacchus. If then l you do not grave images as did they, yet do you with great eagerness bow under the very same passions, when you make the members of Christ members of an harlot, and plunge yourself into the other deeds of iniquity. (1 Cor. 6:15.) I therefore exhort you to lay to heart the exceeding unseemliness hereof, and to flee from idolatry:--for so doth Paul name covetousness--and to flee not only covetousness in money, but that in evil desire, and that in clothing, and that in food, and that in everything else: since the punishment we shall have to suffer if we obey not God's laws is much severer. For, He says, "the servant that knew his Lord's will," and did it not, "shall be beaten with many stripes." (Luke 12:47.) With a view then to escaping from this punishment, and being useful both to others and to ourselves, let us drive out all iniquity from our soul and choose virtue. For so shall we attain to the blessings which are to come, whereto may it be granted us all to attain by the grace and love toward man, etc.


Catholicon from 1 John 1:1-2:6
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.
4 And these things write we unto you, that your joy may be full.
5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.
9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
10 If we say that we have not sinned, we make him a liar, and his word is not in us.
1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
3 And hereby we do know that we know him, if we keep his commandments.
4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.
5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.
6 He that saith he abideth in him ought himself also so to walk, even as he walked.




Epraxis from Acts 7:23-34
23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.
24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:
25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.
26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?
27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
28 Wilt thou kill me, as thou diddest the Egyptian yesterday?
29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.
30 And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.
31 When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,
32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.
33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.
34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

Homily XVI. Acts 7
St. John Chrysostom
Extract
Then again he shows how ungrateful they were to their benefactor. For, just as in the former instance, they were saved by the injured Joseph, so here again they were saved by another injured person, I mean, Moses. "And when he was full forty years old," etc. For[2] what though they killed him not actually? In intention they did kill, as did the others in the former case. There, they sold out of their own into a strange land: here, they drive from one strange land into another strange land: in the former case, one in the act of bringing them food; in this, one in the act of giving them good counsel; one to whom, under God, the man was indebted for his life! Mark how it shows (the truth of) that saying of Gamaliel's, "If it be of God, ye cannot overthrow it." (ch. 5:39.) See the plotted-against eventually becoming the authors of salvation to those plotting against them:[3] the people, plotting against itself, and itself plotted against by others; and for all this, saved! A famine, and it did not consume them: nor was this all: but they were saved by means of the very person, whom they had expected to be destroyed (by their means). A royal edict, and it did not consume them: nay then most did their number increase, when he was dead "who knew" them. Their own Saviour they wished to kill, but for all that, they had not power to do it. Do you observe, that by the means whereby the devil tried to bring to naught the promise of God, by those very means 'it was advanced?
"And God spake on this wise," etc. (Recapitulation, 5:6, 7.) This[4] is suitable to be said here also: that God is rich in ways and means to bring us up from hence. For this above all showed the riches of God's resources, that in its very reverses (apostroFh) the nation increased, while enslaved, while evil-entreated, and sought to be exterminated. And this is the greatness of the Promise. For had it increased in its own land, it had not been so wonderful. And besides, it was not for a short time, either, that they were in the strange land: but for four hundred years. Hence we learn[1] a (great lesson)of philosophic endurance (FilosoFian):--they did not treat them as masters use slaves, but as enemies and tyrants--and he foretold that they should be set in great liberty: for this is the meaning of that expression, "They shall serve (Me): and they shall come up hither again" (entauqa epaneleusontai); and with impunity.[2]--And observe, how, while he seems to concede something to circumcision, he in fact allows it nothing (v. 8); since the Promise was before it, and it followed after.--"And the patriarchs," he says, "moved with envy. (v. 9.) Where it does no harm, he humors (karizetai) them: [3] for they prided themselves much on these also.--[4] And he shows, that the saints were not exempt from tribulation, but that in their very tribulations they obtained help. And that these persons did themselves help to bring about the results, who wished to cut short these same (afflictions): just as these made Joseph the more glorious: lust as the king did Moses, by ordering the children to be killed: since had he not ordered, this would not have been: just as also that (Hebrew) drives Moses into exile, that there he may have the Vision, having become worthy. Thus also him who was sold for a slave, makes He to reign as king there, where he was thought to be a slave. Thus also does Christ in His death give proof of His power: thus also does He there reign as king where they sold Him. "And gave him favor and wisdom," etc. (v. 10.) This[5] was not only by way of honor, but that he should have confidence in his own power. "And he made him governor over Egypt and all his house." "Now there came a dearth," etc. On account of famine--such preparations is he making--"with threescore and fifteen souls," he says, "Jacob went down into Egypt, and died, he and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money from the sons of Emmor the father of Sychem.[*] (v. 11-16). It shows, that they were not masters even to the extent of a burying-place. "But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, till another king arose, which knew not Joseph" (v. 17, 18). Observe, that it is not during the four hundred years that He multiplies them, but (only)when the end was about to draw nigh. And yet already four hundred years were passed, nay more, in Egypt. But this is the wonder of it. "The same dealt subtly with our kindred, and evil-entreated our fathers, that they should cast out their young children, to the end they might not live." (v. 19.) "Dealt subtly:" he hints at their not liking to exterminate them openly: "that they should cast out their young children," it says. "In which time Moses was born and was exceeding fair." (v. 20.) This is the wonder, that he who is to be their champion, is born, neither after nor before, these things, but in the very midst of the storm (qumw). "And was nourished up in his father's house three months." But when man's help was despaired of, and they cast him forth, then did God's benefit shine forth conspicuous. "And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son." (v. 21.) Not a word of Temple, not a word of Sacrifice, while all these Providences are taking place. And he was nourished in a barbarian house. "And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and m deeds." (v. 22.) "Was trained," both[6] in discipline and in letters. "And when he was full forty years old." (v. 23.) Forty years he was there, and was not found out from his being circumcised. Observe, how, being in safety, they overlook their own interests, beth he and Joseph, in order that they may save others: "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: for he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not." (v. 23-25.)--See how up to this point he is not yet offensive to them; how they listened to him while he said all this. And "his face," we read, "was as the face of an angel" (ch. 6:15).--"For he supposed," etc. And yet it was by deeds that his championship was shown; what intelligence was there need of here? but still for all this "they understood not. And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?" (v. 26-28.) Do you mark with what mildness he addresses them? He who had shown his wrath in the case of the other, shows his gentleness[1] in his own case. "But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou didst the Egyptian yesterday?" Mark; the very words which they said to Christ: "Who made Thee ruler and judge over us?" So habitual a thing was it for Jews to wrong (their benefactors) when in the act of receiving benefits! And again, mark the atrocious baseness: (miarian al. mokqhrian, Sav. marg.) "As thou didst the Egyptian yesterday! Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons." (v. 29.) But neither did flight extinguish the plan of Providence, as neither did death (i.e. the death of Christ).
"And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush." (v. 30.) Do you mark that it is not hindered by lapse of time? For when he was an exile, when a stranger, when he had now passed much time in a foreign land, so as to have two sons, when he no longer expected to return, then does the Angel appear to him. The Son of God he calls an Angel, as also he calls Him man. (Appears) in the desert, not in a temple. See how many miracles are taking place, and no word of Temple, no word of Sacrifice. And here also not simply in the desert, but in the bush. "When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him." (v. 31.) Lo! he was deemed worthy of the Voice also. "I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob." (v. 32, 33.) Lo![2] how He shows that He is none other than "the God of Abraham, and the God of Isaac, and the God of Jacob"--He, "the Angel of the Great Counsel." (Is. 9:6. LXX. "Wonderful, Counsellor," E. V.) Here he shows what great loving-kindness God herein exhibits. "Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet; for the place where thou standest is holy ground." Not a word of Temple, and the place is holy through the appearance and operation of Christ. Far more wonderful this than the place which is in the Holy of Holies: for there God is nowhere said to have appeared in this manner, nor Moses to have thus trembled. And then the greatness of His tender care. "I have seen, I have seen the affliction of My people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt." (v. 34.) See, how he shows, that both by kindnesses, and by chastisements, and by miracles, God was drawing them to Him: but they were still the same. That God is everywhere present, they learned.
Hearing these things, let us in our afflictions flee to Him. "And their groaning," saith He, "I have heard:" not[3] simply, "because of their calamities." But if any should ask, Why then did He suffer them to be evil entreated there? Why, in the first place, to every just man his sufferings are the causes of his rewards. And in the next place, as to why He afflicted them: it was to show His power, that He can (do all), and not only so, but that He may also train them. Observe in fact; when they were in the desert, then they "waxed fat, they grew thick, they spread out in breadth, they kicked" (Deut. 32:15): and ever and always ease was an evil. Therefore also from the beginning He said to Adam: "In the sweat of thy face thou shall eat thy bread." (Gen. 3:19.) Also[4] (it was) in order that having come out of much suffering into rest, they might give thanks to God. For affliction is a great good. For hear the Prophet saying, "It is good for me, that Thou hast humbled me." (Ps. 119:71.) But if to great and wonderful men affliction be a great (good), much more to us. And, if you will, let us examine into the nature of affliction as it is in itself. Let there be some person rejoicing exceedingly, and gay, and giving a loose to jollity: what more unseemly, what more senseless than this? Let there be one sorrowing and dejected: what more truly philosophic than this? For, "It is better," we read, "to go into the house of mourning, than into the house of laughter." (Eccles. 7:2.) But, likely enough, you[1] do not like the saying, and want to evade it. Let us however see, what sort of man Adam was in Paradise, and what he was afterwards: what sort of man Cain was before, and what he was afterwards. The soul does not stand fast in its proper place, but, like as by a running tide, (reumatos, Edd. pneumatos, "wind ") is raised and buoyed up by pleasure, having no steadfastness; facile in making professions, prompt at promising; the thoughts all in restless commotion: laughter ill-timed, causeless hilarity, idle clatter of unmeaning talk. And why speak of others? Let us take in hand some one of the saints, and let us see what he was while in pleasure, what again, when in distress. Shall we look at David himself? When he was in pleasure and rejoicing, from his many trophies, from his victory, from his crowns, from his luxurious living, froth his confidence, see what sort of things he said and did: "But I said in my prosperity," says he, "I shall never be moved." (Ps. 30:6.) But when he has come to be in affliction, hear what he says: "And if He say to me, I have no mind for thee; lo! here am I, let Him do that which is pleasing in His sight." (2 Sam. 15:26.) What can be more truly philosophic than these words? "Whatsoever may be pleasing to God," saith he, "so let it be." And again he said to Saul: "If the Lord stirreth thee up against me, may thy sacrifice be acceptable." (1 Sam. 26:19.) And then too, being in affliction, he spared even his enemies: but afterwards, not friends even, nor those who had done him no injury. Again, Jacob when he was in affliction, said: "If the Lord will give me bread to eat, and raiment to put on." (Gen. 28:20.) As also the son of Noah did nothing of the kind erewhile; but when he was no longer afraid for his safety, you hear how wanton he became. (ib. 9:22.) Hezekiah too, when he was in affliction, see what things he did in order to his deliverance; he put on sackcloth, and such like; but when he was in pleasure, he fell through the haughtiness of his heart. (2 Kings ch. 19:20.) For, saith the Scripture, "When thou hast eaten, and drunk, and art filled, take heed to thyself." (Deut. 6:11, 12.) For perilous, as on a precipice's brink, is the post of affluence. "Take heed," saith he, "to thyself." When the Israelites were afflicted, they became all the more increased in number: but when He left them to themselves, then they all went to ruin. And why speak of examples from the ancients? In our own times, let us see, if you please, is it not the case, that when the most are in good case, they become puffed up, hostile to everybody, passionate, while the power is with them: but if it be taken away, they are gentle, lowly (and as) human beings, are brought to a consciousness of their own natural condition. Therefore the Scripture saith, "Pride hath holden them unto the end: their iniquity shall go forth as from fatness." (Ps. 73:6. LXX.)
Now these things I have spoken, that we should not make enjoyment every way our object. How then does Paul say, "Rejoice alway?" He does not say simply, "Rejoice," but he adds, "in the Lord." (Phil. 4:4.) This is the greatest joy, such as the Apostles rejoiced withal; the joy of which prisons, and scourges, and persecutions, and evil report, and all painful things, are the source, and the root, and the occasion; whence also it comes to a happy issue. But that of the world, on the contrary, begins with sweets and ends in bitters. Neither do I forbid to rejoice in the Lord, nay, I earnestly exhort to this. The Apostles were scourged, and they rejoiced: were bound, and they gave thanks: were stoned, and they preached. This is the joy I also would have: from nothing bodily has it its origin, but from spiritual things. It is not possible for him who joys after the fashion of the world, to rejoice also after a godly sort: for every one who joys after the world's fashion, has his joy in riches, in luxury, in honor, in power, in arrogance: but he who rejoices after the mind of God, has his joy in dishonor for God's sake, in poverty, in want, in fasting, in humbleness of mind. Seest thou, how opposite are the grounds (of joy)? To go without joy here, is to be without grief also: and to be without grief here, is to go without pleasure too. And in truth these are the things which produce real joy, since the others have the name only of joy, but they altogether consist of pain. What misery the arrogant man. endures! How is he cut short (diakoptetai) in the midst of his arrogance, bespeaking for himself numberless insults, much hatred, great enmity, exceeding spite, and many an evil eye! Whether it be that he is insulted by greater men, he grieves: or that he cannot make his stand against everybody, he is mortified. Whereas the humble man lives in much enjoyment: expecting honor from none, if he receive honor, he is pleased, but if not, he is not grieved. He takes it contentedly that he is honored; but[1] above all, none dishonors him. Now not to seek honor, and yet to be honored--great must be the enjoyment of this. But in the other, it is just the reverse: he seeks honor, and is not honored. And the pleasure that the honor gives is not the same to him who seeks it, as it is to him who seeks it not. The one, however much he receives, thinks he has received nothing: the other, though you give him ever so little, takes it as though he had received all. Then again, he who lives in affluence and luxury has numberless affairs of business, and let his revenues flow in to him ever so easily, and, as it were, from full fountains, yet he fears the evils arising from luxurious living, and the uncertainty of the future: but the other is always in a state of security and enjoyment, having accustomed himself to scantiness of diet. For he does not so bemoan himself at not partaking of a sumptuous board, as he luxuriates in not fearing the uncertainty of the future. But the evils arising from luxurious living, how many and great they are, none can be ignorant: it is necessary, however, to mention them now. Twofold the war, in the body, and in the soul: twofold the storm: twofold the diseases; not only in this respect, but because they are both incurable, and bring with them great calamities. Not so, frugality: but here is twofold health, twofold the benefits. "Sleep of health," we read, "is in moderate eating." (Ecclus. 31:20.) For everywhere, that which keeps measure is pleasant, that which is beyond measure, ceases to please. For say now: on a little spark put a great pile of fagots, and you will no longer see the fire shining, but much disagreeable smoke. On a very strong and large man lay a burden which exceeds his strength, and you will see him with his burden lying prostrate on the ground. Embark too large a freight in your vessel, and you have ensured a grievous shipwreck. Just so it is here. For just as in overladen ships, great is the tumult of the sailors, the pilot, the man at the prow, and the passengers, while they cast into the sea the things above deck, and things below; so here too, with their vomitings upwards, and their purgings downwards, they mar their constitutions, and destroy themselves. And what is the most shameful of all, the mouth is made to do the office of the nether parts, and that becomes the more shameful member. But if to the mouth the disgrace be such, think what must it be in the soul! For indeed there it is all mist, all storm, all darkness, great the uproar of the thoughts, at being so thronged and crushed, the soul itself crying out at the abuse done to it: all[2] (the parts and faculties) complaining of one another, beseeching, entreating, that the filth may be discharged somewhere. And after it is flung out, still the turmoil is not at an end; but then comes fever and diseases. "And how comes it," say you, "that one may see these luxurious livers, in goodly plight, riding on horseback? What idle talk is this," say you, "to tell us of diseases? It is I that am diseased, I that am racked, I that am disgusting, while I have nothing to eat." Ah me! for one may well lament at such words. But the sufferers with the gout, the men that are carried on litters, the men that are swathed with bandages, from what class of people, I ask you, shall we see these? And indeed, were it not that they would deem it an insult, and think my words opprobrious, I would before now have addressed them even by name. "But there are some of them, who are in good health as well." Because they give themselves not merely to luxurious living, but also to labors. Else show me a man, who does nothing whatever but fatten himself, free from pain as he lies there, without an anxious thought. For though a host of physicians without number came together, they would not be able to rescue him from his diseases. It is not in the nature of things. For I will hold you a medical discourse. Of the matters sent down into the belly, not all becomes nourishment; since even in the food itself, not all is nutritive, but part of it in the process of digestion passes into stool, part is turned into nourishment. If then in the process of digestion the operation is perfect, this is the result, and each finds its proper place; the wholesome and useful part betakes itself to its appropriate place, while that which is superfluous and useless, withdraws itself, and passes off. But if it be in too great quantity, then even the nutritive part of it becomes hurtful. And, to speak by way of example, in order that my meaning may be clearer to you: in wheat part is fine flour, part meal, part bran: now if the mill be able to grind (what is put in), it separates all these: but if you put in too much, all becomes mixed up together. Wine again, if it go through its proper process of formation, and under due influence of the seasons, then, whereas at first all is mixed together, anon part settles into lees, part rises into scum, part remains for enjoyment to those that use it, and this is the good part, and will not. readily undergo any change. But what they call "nourishment," is neither wine, nor lees, while all are mixed up together.--The same may be seen in the river,[1] when its waters make a whirling flood. As at such time we see the fishes floating at top, dead, their eves first blinded by the muddy slime: so is it with us. For when gormandizing, like a flood of rain, has drenched the inward parts, it puts all in a whirl, and makes that the faculties (loUismoi), healthy till then and living in a pure element, drift lifeless on the surface. Since then by all these examples we have shown how great the mischief is, let us cease to count these men happy for that, for which we ought to think them wretched, and to bemoan ourselves for that, for which we ought to count ourselves happy, and let us welcome sufficiency with a contented mind. Or do you not hear even what physicians tell you, that "want is the mother of health?" But what I say is, that want is mother, not of bodily health, but also of that of the soul. These things Paul also, that physician indeed, cries aloud; when he says, "Having food and raiment, let us therewith be content." (1 Tim. 6:8.) Let us therefore do as he bids us, that so, being in sound health, we may perform the work that we ought to do, in Christ Jesus our Lord, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.

Synaxaire
The Eleventh Day of the Blessed Month of Kiahk
The Departure of the Saint Abba Pijimi
This day marks the departure of the saint Abba Pijimi. He was a native of Feesha, diocese of Masil. When he was 12 years old, and while he was shepherding his father's sheep, the angel of the Lord appeared to him in the form of a young man and told him, "Let us go and become monks." Abba Pijimi agreed and went with him to the desert of Scete; to a place where three elder monks dwelled, then the angel disappeared. The saint dwelt with them for 24 years until they departed.
Then he left that place and went into the desert, a distance of three days travel. The devils appeared to him in the form of wild beasts, pigs and serpents. They surrounded him to devour him. He was able to discern their intent by the spirit. He prayed and they were vanished. Then he lived in a valley there for three years, fasting a week at a time; and at the end of the week, he ate a handful of dates and drank a little water.
He prayed the Lord's prayer: "Our Father, who art in heaven...", he recited it day and night. Once he fasted for 40 days and another time he fasted for 80 days, to the point that his skin cleaved to his bones. Then an angel brought him bread to eat and water to drink. That bread and water lasted for many years.
Afterwards, the angel of the Lord appeared to him in a vision at night and commanded him to return to his city. Abba Pijimi built a small cell on the outskirts of his city. He dwelt there alone, devoting himself to worshiping and asceticism. He became a good model and a good example for everyone who saw him. The people of his town came to him to be nourished with his spiritual teachings.
One day the angel of the Lord lifted him up and brought him to the land of Euphrates, for its people had gone out of the Orthodox way. He converted them all to the Faith and returned to his place.
Once he was carrying some baskets to the village to sell and he became weary and sat down to rest. The power of the Lord lifted him up with his baskets and carried him to where he wished to go.
One day the great saint Abba Shenouda saw an exceedingly shining pillar and heard a voice telling him, "This is Abba Pijimi." Abba Shenouda went to him, walking until he came to Abba Pijimi's city. They recognized each other through the divine guidance. Abba Shenouda visited with him for a few days then returned to his monastery.
When the day of his departure from this world drew near, he called his disciple and informed him of his departure and commanded him to bury his body in the place where he was. He fell ill and was feverish and, while in this condition, he saw a company of saints approaching him. He delivered up his soul into the hands of God. The angels carried his soul and ascended with it, chanting hymns.
Abba Pijimi lived for 70 years, 12 years in the world and 58 in worship.
His prayers be with us and Glory be to our God forever. Amen.



Divine liturgy gospel from Luke 1:26-38
About the Annunciation
26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.
28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.
29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
34 Then said Mary unto the angel, How shall this be, seeing I know not a man?
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
37 For with God nothing shall be impossible.
38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.


http://www.copticpope.org/books/the_feast_of_the_annunciation.pdf