Oration XXXVII. On the Words of the Gospel, “When Jesus Had Finished These Sayings,” Etc.—S. Matt. xix. 1

 I.  Jesus Who Chose The Fishermen, Himself also useth a net, and changeth place for place.  Why?  Not only that He may gain more of those who love God

 II.  Therefore now also, when He had finished these sayings He departed from Galilee and came into the coasts of Judea beyond Jordan He dwelleth well

 III.  And great multitudes followed Him, and He healed them there, where the multitude was greater.  If He had abode upon His own eminence, if He had

 IV.  And pardon me meanwhile that I again suffer a human affection.  I am filled with indignation and grief for my Christ (and would that you might sy

 V.  But, as I was saying, to return to my argument for this reason great multitudes followed Him, because He condescended to our infirmities.  What n

 VI.  The question which you have put seems to me to do honour to chastity, and to demand a kind reply.  Chastity, in respect of which I see that the m

 VII.  How then dost thou demand Chastity, while thou dost not thyself observe it?  How dost thou demand that which thou dost not give?  How, though th

 VIII.  Churn milk and it will be butter examine this and perhaps you may find something more nourishing in it.  For I think that the Word here seems

 IX.  But what of the Pharisees?  To them this word seems harsh.  Yes, for they are also displeased at other noble words—both the older Pharisees, and

 X.  Marriage is honourable but I cannot say that it is more lofty than virginity for virginity were no great thing if it were not better than a good

 XI.  But He said unto them, All men cannot receive this saying, save they to whom it is given.  Do you see the sublimity of the matter?  It is found t

 XII.  You see how streams confined in lead pipes, through being much compressed and carried to one point, often so far depart from the nature of water

 XIII.  All men, He saith, cannot receive this saying, but they to whom it is given.  When you hear this, It is given, do not understand it in a hereti

 XIV.  In another place it is also said and understood, and perhaps it is necessary that I should add it as follows to what has already been said, in o

 XV.  I fear lest some monstrous reasoning may come in, as of the soul having lived elsewhere, and then having been bound to this body, and that it is

 XVI.  For there are eunuchs which were made eunuchs from their mother’s womb, etc.  I should very much like to be able to say something bold about eun

 XVII.  Since then, natural chastity is not meritorious, I demand something else from the eunuchs.  Do not go a whoring in respect of the Godhead.  Hav

 XVIII.  Consider those men who are devoted to horse racing.  They are named after the colours and the sides on which they have placed themselves.  You

 XIX.  For it is not only bodily sin which is called fornication and adultery, but any sin you have committed, and especially transgression against tha

 XX.  There are, He says, some eunuchs which were so born from their mother’s womb and there are some eunuchs which were made eunuchs of men and ther

 XXI.  And there be eunuchs which have made themselves eunuchs for the Kingdom of Heaven’s sake.  Others, too, who have not met with teachers, have bee

 XXII.  Only let us cut ourselves off from passion, lest any root of bitterness springing up trouble us only let us follow the image only let us reve

 XXIII.  I enact this for Laymen too, and I enjoin it also upon all Priests, and upon those commissioned to rule.  Come to the aid of the Word, all of

 XXIV.  But it remains that I speak a prayer for those who are assembled.  Husbands alike and wives, rulers and ruled, old men, and young men, and maid

XI.  But He said unto them, All men cannot receive this saying, save they to whom it is given.  Do you see the sublimity of the matter?  It is found to be nearly incomprehensible.  For surely it is more than carnal that that which is born of flesh should not beget to the flesh.  Surely it is Angelic that she who is bound to flesh should live not according to flesh, but be loftier than her nature.  The flesh bound her to the world, but reason led her up to God.  The flesh weighed her down, but reason gave her wings; the flesh bound her, but desire loosed her.  With thy whole soul, O Virgin, be intent upon God (I give this same injunction to men and to women); and do not take the same view in other respects of what is honourable as the mass of men do; of family, of wealth, of throne, of dynasty, of that beauty which shews itself in complexion and composition of members, the plaything of time and disease.  If thou hast poured out upon God the whole of thy love; if thou hast not two objects of desire, both the passing and the abiding, both the visible and the invisible, then thou hast been so pierced by the arrow of election, and hast so learned the beauty of the Bridegroom, that thou too canst say with the bridal drama and song, thou art sweetness and altogether loveliness.

ΙΑʹ. Ὁ δὲ εἶπεν αὐτοῖς: Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλ' οἷς δέδοται. Ὁρᾶτε τοῦ πράγματος τὸ ὑψηλόν; Μικροῦ καὶ ἀχώρητον εὑρίσκεται. Πῶς γὰρ οὐ κρεῖττον σαρκὸς, τὸ ἐκ σαρκὸς γενόμενον μὴ γεννᾷν εἰς σάρκα; Πῶς γὰρ οὐκ ἀγγελικὸν τὸ σαρκὶ συνδεδεμένην μὴ κατὰ σάρκα ζῇν, ἀλλ' εἶναι τῆς φύσεως ὑψηλοτέραν; Ἡ σὰρξ τῷ κόσμῳ προσέδησεν, ἀλλ' ὁ λογισμὸς πρὸς Θεὸν ἀνήγαγεν: ἡ σὰρξ ἐβάρησεν, ἀλλ' ὁ λογισμὸς ἐπτέρωσεν: ἡ σὰρξ ἔδησεν, ἀλλ' ὁ πόθος ἔλυσεν. Ὅλῃ τέτασο πρὸς Θεὸν, ὦ παρθένε, τῇ ψυχῇ: τοῦτο γὰρ αὐτὸ καὶ ἀνδράσι νομοθετῶ καὶ γυναιξί: καὶ οὐ μή τί σοι φανῇ τῶν ἄλλων καλὸν, ὅσα τοῖς πολλοῖς: οὐ γένος, οὐ πλοῦτος, οὐ θρόνος, οὐ δυναστεία, οὐ τὸ ἐν εὐχροίᾳ καὶ συνθέσει μελῶν φανταζόμενον κάλλος, χρόνου καὶ νόσου παίγνιον. Εἰ ὅλην ἐκένωσας πρὸς Θεὸν τοῦ φίλτρου τὴν δύναμιν, εἰ μὴ δύο σοι εἴη τὰ ποθούμενα, καὶ τὸ ῥέον, καὶ τὸ ἀόρατον: ἄρα τοσοῦτον ἐτρώθης τῷ ἐκλεκτῷ βέλει, καὶ τοῦ νυμφίου τὸ κάλλος κατέμαθες, ὥστε καὶ δύνασθαι λέγειν ἐκ τοῦ νυμφικοῦ δράματός τε καὶ ᾄσματος, ὅτι Γλυκασμὸς εἶ, καὶ ὅλος ἐπιθυμία.