Encomium on Maximus, and What Sort of Wives to Marry 1–2
Greek text: PG 51.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1PG 51:225
Ὅτι μὲν ἀπελείφθην ὑμῶν τῇ παρελθούσῃ συνάξει, ἤλγησα' ὅτι δὲ ζης, ἤσθην. Ὁ γὰρ μετ᾽ ἐμοῦ τὸν ζυγὸν ἕλχων, τὴν τε αὔλακα πρώην ἡμῖν ἀνέτεμε, καὶ τὰ σπέρματα χατἐόαλε δαψιλεῖ γλώττῃ, καὶ μετὰ πολλῆς τῆς ἐπιμελείας ἐγεώργησε τὰς ὑμετέρας ψυχάς. ΕἾδετὲ γλῶτμένον, ἀπελαύσατε ὕδατος ἀλλομένον εἰς ζωὴν αἰώνιόν, εἴδετε πηγὴν ποταμοὺς ἀφιεῖσαν χρυσίου χαθαροῦ. Λέγεταί τι; ποταμὸς χρυσίου Ψήγματα φέρειν τοῖς περιοιχοῦσιν αὐτὸν ἀνθρώποις, οὐ τῆς φύσεως τῶν ὑδάτων τὸ χρυσίον τιχτούσῃ;, ἀλλ᾽ ἐπειδὴ τοῦ ποταμοῦ τὰς πηγὰς ἐν μεταλλιχοῖς ὄρεσι διέρχεσθαι συνέδῃ, δι᾽ ἐχείνων τῶν ὁρέων ὁ ποταμὸς ᾿ῥέων καὶ τὴν χρυσῖτιν παρασύρων γῆν, θησαυρὸς τοῖς παροιχοῦσι γίνεται, ἐσχεδιασμένον παρέχων τὸν πλοῦτον. Τοῦτον καὶ ὁ διδάσκαλος οὗτος ἐμιμήσατο πρώην τὸν ποταμὸν, ὥτπερ διὰ μεταλλιχῶν ὁρέων, τῶν Γραφῶν ῥέων, καὶ τὰ χρυσίου παντὸς τιμιώτερα νοήματα ταῖς ὑμετέραις χομίζων ψυχαῖς. Καὶ οἷδα μὲν ὅτι πτωχότερὰ τὰ ἡμέτερα ὑμῖν φαίνεται σήμερον. Ὁ γὰρ πενιχρᾶς ἀπολαύων τραπέζης διηνεχῶς, ἂν εὐπορωτέρας μεταξύ που τινὸς ἐπιτύχῃ, εἶτα πρὸς τὴν ἑαντοῦ πάλιν ἐπανέλθῃ, μᾶλλον αὐτῆς χατόψεται τὴν πενίαν. Οὐ μὴν διὰ τοῦτο ὀχνηρότερον ἀποδύσομαι. “Ἴστε γὰρ, ἸΙαύλῳ μαθητευθέντες, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι, καὶ τοὺς πλουσίους θαυμάζειν, καὶ τοὺς πένητας μὴ διαπτύειν. Καὶ καθάπερ οἱ φίλοινοι καὶ οἱ φιλοπόται ἀσπάζονται μὲν τὸν ἀμείνω οἶνον, οὐ μὴν δὲ τοῦ χαταδεεστέρου χαταφρονοῦσιν " οὕτω δὴ καὶ ὑμεῖς περὶ τὴν τῶν θείων λογίων ἀχρόασιν μεμηνότες, ἀποδέχεσθε μὰν τοὺς σοφωτέρους τῶν διδασχάλων, καὶ τοῖς εὐτελεστέροις δὲ οὐ τὴν τυχοῦσαν παρέχετε σπουδὴν καὶ προθυμίαν. Οἱ μὲν γὰρ χαῦνοι καὶ διαλελυμένοι, καὶ πρὸς τὴν πολυτελεστέραν ναυτιῶσι τράπεζαν" οἱ δὲ διεγηγερμένοι καὶ νήφοντες, καὶ πεινῶντες καὶ δυγῶντες τὴν διχαιοσύνην, καὶ πρὸς τὴν πενεστέραν μετὰ πολλῆς τρέχονυσι προθυμίας. Καὶ ὅτι οὗ χολαχεία τὰ ῥήματα ἀπὸ τῆς πρώην ὑμῖν διαλέξεως γενομένης τοῦτο ἐδείξατε ἐάλιστα. Ἐπειδὴ γὰρ πολλοὺς περὶ, γάμων λόγους ἑ ἐποιούμεθα πρὸς ὑμᾶς, δειχνύντες ὅτι μοιχεία τις. ἀπηρτισμένη τὸ ἐχδάλλειν γυναῖχας, ἢ ἐχδεύλημένᾶς λαμδάνειν, ζώντων ἔτι τῶν προτέρων ἀνδρῶν, καὶ. σὸν τοῦ Χριστοῦ νόμον ἀναγινώσχοντες τὸν λέγοντα, ὅτι Ὃ ἀπολελυμένην γαμήσας μοιχᾶται, καὶ ὁ ποιεῖ αὐτὴν μοιχευθῆνγαι, πολλοὺς εἶδον χάτω χύπτοντας, τὸ πρότωπον νύπτοντας, καὶ οὐδὲ ἀνανεῦσαι δυναμένους " τότε δὴ καὶ εἰς τὸν οὐρανὸν ἀναδλέψας εἴπον᾽ Εὐλογητὰς ὁ Θεὸς, ὅτι οὐχ εἰς νεχρὰς ἀχοὰς ἐνηχοῦμεν, ἀλλ᾽ ἐπιλαμδάνεται τῆς διανηίας τῶν ἀκουόντων τὰ λεγόμενα μετὰ πολλῆς τῆς 775δρότητος. ΓἌμεινον μὲν γὰρ μηδ᾽ ὅλως ἁμαρτεῖν" οὗ μιχρὸν δὲ εἰς σωτηρίας λόγον, χατοδυνηθῆναι, «αἱ καταγνῶναι τὸν ἁμαρτάνοντα τῆς ἑαντοῦ ψυχῆς, καὶ μαστίξαι τὸ συνειδὸς μετὰ πολλῆς τῆς ἀχριδεία “᾿ ἢ γὰρ τοιαύτη χατάγνωσις διχαιοσύνης ἐστὶ μέρος, καὶ ὅλως ἐπὶ τὸ μηκέτι ἁμαρτάνειν ἄγουσα. Διὰ τοῦτο καὶ ὁ Παῦλος λυπήσας τοὺς ἡμαρτηχότας ἔχαιρεν, οὐχ ὅτι ἐλύπησεν, ἀλλ᾽ ὅτι τῇ λύπῃ διώρθωσεν. Ἐχέ» ΡΉΡ γὰρ, φησὶν, οὐχ ὅτι ἐλυπήθητε, ἀ.1. ὅτι πήθητε εἰς μετάνοιαν " ἡ γὰρ κατὰ Θεὸν ἰτύπη μδτάγνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάται. Εἴτε γὰρ ὑπὲρ τῶν οἰχείων, εἴτε ὑπὲρ τῶν ἀλἐπαίνων ἄξιοι. “Ὅτε γὰρ ὑπὲρ τῶν ἀλλοτρίων ἀλγήσει τις, ἀποστολιχὰ ἀποδείχνυται σπλάγχνα, καὶ τὸν ἅγιον ἐχεῖνον μιμεῖται τὸν λέγοντα " Τίς ἀσθενεῖ, καὶ οὐχ ἀσθενῶ; τίς σχανδαιλέζεται, καὶ οὐκ ἀγὼ πυροῦμαι; Ὅτε δὲ ὑπὲρ τῶν οἰχείων δηχϑῇ, τήν τε ἐπὶ τοῖς ἤδη τολμηθεῖσι κόλασιν ἔσόεσε, καὶ πρὸς τὰ μέλλοντα ἑαντὸν ἀσφαλέστερον διὰ τῆς λύπης ταύτης ἐποίησε. Διὰ ταῦτα χἀγὼ χύπτοντας ὁρῶν, καὶ στενάξοντας, καὶ τὸ πρόσωπον τύπτοντας, ἔχαιρον τὸν ἀπὸ τῆς λύπης ταύτης ἐννοῶν χαρπόν. Διὰ τοῦτο καὶ σήμερον περὶ τῆς αὐτῆς ὑμῖν ὑποθέσεως διαλέξομαι" ὥστε τοὺς βουλομένους εἰς γάμον ἐλθεῖν, πολλὴν ὑπὲρ τοῦ πράγματος τούτον ποιεῖσθαι πρόνοιαν. Εὲ γὰρ οἰκίας ὠνεῖσθαι μέλλοντες καὶ οἰχέτας, περιεργαζόμεθα καὶ πολυπραγμονοῦμεν τούς τε πωλοῦντᾶς, τούς τε ἔμπροσθεν χτησαμένους, αὐτῶν τῶν ποὺλουμένων τῶν μὲν τὴν κατασχευὴν, τῶν δὲ καὶ τὴν τοῦ σώματος ἕξιν, καὶ τὴν τῆς Ψυχῆς προαίρεσιν" πολλῷ μᾶλλον γυναῖχας μέλλοντας ἄγεσθαι, πρόνοιαν τοσαύτην καὶ πολλῷ πλείονα ἐπιδείχνυσθαι χρή. Οἱχίαν μὲν γὰρ φαύλην οὖσαν ἀποδόσθαι πάλιν ἕξεστε, καὶ οἰχέτην σκαιὸν φανέντα ἀποδοῦναι τῷ πεπραχότι πάλιν ἀφίεται" γυναῖχα δὲ λαμδάνοντα ἀποδοῦναι πά» λιν τοῖς ἐχδεδωχόσιν οὐχ ἕνι, ἀλλὰ ἀνάγχη πᾶσα διὰ τέλους ἔνδον ἔχειν, ἣ πονηρὰν οὖσαν ἐχόάλλοντα, μοιχείᾳ ἁλίσχεσθαι χατὰ τοὺς τοῦ Θεοῦ νόμους. Ὅταν οὖν μέλλῃς λαμδάνειν γυναῖχα, μὴ τοὺς ἔξωθεν ἀναγίνωσχε νόμους μόνον, ἀλλὰ καὶ πρὸ ἐχείνων, τοὺς παρ᾽ ἡμῖν χειμένους " χατὰ γὰρ τούτους, οὐ χατ' ἐχείνους σοι μέλλει χρίνειν χατὰ τὴν ἡμέραν ἐχείνην ὁ Θεός " χἀχεῖνοι μὲν παροφθέντες, εἰς χρήματα τὴν ζημίαν πολλάχις ἦνεγχαν, οὗτοι δὲ τοῦτο παθόντες τῇ ψυχῇ τὰς ἀπαραιτήτους ἐπάγουσι τιμωρίας καὶ τὲ πῦρ ἐχεῖνο τὸ ἄσδεστον.
Hoti men apeleiphthēn hymōn tę̄ parelthousę̄ synaxei, ēlgēsa' hoti de zēs, ēsthēn. Ho gar met᾽ emou ton zygon helchōn, tēn te aulaka prōēn hēmin aneteme, kai ta spermata chateoale dapsilei glōttę̄, kai meta pollēs tēs epimeleias egeōrgēse tas hymeteras psychas. EIdete glōtmenon, apelausate hydatos allomenon eis zōēn aiōnion, eidete pēgēn potamous aphieisan chrysiou chatharou. Legetai ti? potamos chrysiou Psēgmata pherein tois perioichousin auton anthrōpois, ou tēs physeōs tōn hydatōn to chrysion tichtousę̄?, all᾽ epeidē tou potamou tas pēgas en metallichois oresi dierchesthai synedę̄, di᾽ echeinōn tōn horeōn ho potamos ᾿rheōn kai tēn chrysitin parasyrōn gēn, thēsauros tois paroichousi ginetai, eschediasmenon parechōn ton plouton. Touton kai ho didaskalos houtos emimēsato prōēn ton potamon, hōtper dia metallichōn horeōn, tōn Graphōn rheōn, kai ta chrysiou pantos timiōtera noēmata tais hymeterais chomizōn psychais. Kai hoida men hoti ptōchotera ta hēmetera hymin phainetai sēmeron. Ho gar penichras apolauōn trapezēs diēnechōs, an euporōteras metaxy pou tinos epitychę̄, eita pros tēn heantou palin epanelthę̄, mallon autēs chatopsetai tēn penian. Ou mēn dia touto ochnēroteron apodysomai. “Iste gar, IIaulǭ mathēteuthentes, kai chortazesthai kai peinąn, kai perisseuein kai hystereisthai, kai tous plousious thaumazein, kai tous penētas mē diaptyein. Kai kathaper hoi philoinoi kai hoi philopotai aspazontai men ton ameinō oinon, ou mēn de tou chatadeesterou chataphronousin " houtō dē kai hymeis peri tēn tōn theiōn logiōn achroasin memēnotes, apodechesthe man tous sophōterous tōn didaschalōn, kai tois eutelesterois de ou tēn tychousan parechete spoudēn kai prothymian. Hoi men gar chaunoi kai dialelymenoi, kai pros tēn polytelesteran nautiōsi trapezan" hoi de diegēgermenoi kai nēphontes, kai peinōntes kai dygōntes tēn dichaiosynēn, kai pros tēn penesteran meta pollēs trechonysi prothymias. Kai hoti hou cholacheia ta rhēmata apo tēs prōēn hymin dialexeōs genomenēs touto edeixate ealista. Epeidē gar pollous peri, gamōn logous he epoioumetha pros hymas, deichnyntes hoti moicheia tis. apērtismenē to echdallein gynaichas, ē echdeulēmenas lamdanein, zōntōn eti tōn proterōn andrōn, kai. son tou Christou nomon anaginōschontes ton legonta, hoti Ho apolelymenēn gamēsas moichatai, kai ho poiei autēn moicheuthēngai, pollous eidon chatō chyptontas, to protōpon nyptontas, kai oude ananeusai dynamenous " tote dē kai eis ton ouranon anadlepsas eipon᾽ Eulogētas ho Theos, hoti ouch eis nechras achoas enēchoumen, all᾽ epilamdanetai tēs dianēias tōn akouontōn ta legomena meta pollēs tēs 775drotētos. GAmeinon men gar mēd᾽ holōs hamartein" hou michron de eis sōtērias logon, chatodynēthēnai, «hai katagnōnai ton hamartanonta tēs heantou psychēs, kai mastixai to syneidos meta pollēs tēs achrideia “᾿ ē gar toiautē chatagnōsis dichaiosynēs esti meros, kai holōs epi to mēketi hamartanein agousa. Dia touto kai ho Paulos lypēsas tous hēmartēchotas echairen, ouch hoti elypēsen, all᾽ hoti tę̄ lypę̄ diōrthōsen. Eche» RĒR gar, phēsin, ouch hoti elypēthēte, a.1. hoti pēthēte eis metanoian " hē gar kata Theon itypē mdtagnoian eis sōtērian ametamelēton katergatai. Eite gar hyper tōn oicheiōn, eite hyper tōn alepainōn axioi. “Hote gar hyper tōn allotriōn algēsei tis, apostolicha apodeichnytai splanchna, kai ton hagion echeinon mimeitai ton legonta " Tis asthenei, kai ouch asthenō? tis schandailezetai, kai ouk agō pyroumai? Hote de hyper tōn oicheiōn dēchϑę̄, tēn te epi tois ēdē tolmētheisi kolasin esoese, kai pros ta mellonta heanton asphalesteron dia tēs lypēs tautēs epoiēse. Dia tauta chagō chyptontas horōn, kai stenaxontas, kai to prosōpon typtontas, echairon ton apo tēs lypēs tautēs ennoōn charpon. Dia touto kai sēmeron peri tēs autēs hymin hypotheseōs dialexomai" hōste tous boulomenous eis gamon elthein, pollēn hyper tou pragmatos touton poieisthai pronoian. Ee gar oikias ōneisthai mellontes kai oichetas, periergazometha kai polypragmonoumen tous te pōlountas, tous te emprosthen chtēsamenous, autōn tōn pouloumenōn tōn men tēn katascheuēn, tōn de kai tēn tou sōmatos hexin, kai tēn tēs Psychēs proairesin" pollǭ mallon gynaichas mellontas agesthai, pronoian tosautēn kai pollǭ pleiona epideichnysthai chrē. Hoichian men gar phaulēn ousan apodosthai palin hexeste, kai oichetēn skaion phanenta apodounai tǭ peprachoti palin aphietai" gynaicha de lamdanonta apodounai pa» lin tois echdedōchosin ouch heni, alla ananchē pasa dia telous endon echein, hē ponēran ousan echoallonta, moicheią halischesthai chata tous tou Theou nomous. Hotan oun mellę̄s lamdanein gynaicha, mē tous exōthen anaginōsche nomous monon, alla kai pro echeinōn, tous par᾽ hēmin cheimenous " chata gar toutous, ou chat' echeinous soi mellei chrinein chata tēn hēmeran echeinēn ho Theos " chacheinoi men parophthentes, eis chrēmata tēn zēmian pollachis ēnenchan, houtoi de touto pathontes tę̄ psychę̄ tas aparaitētous epagousi timōrias kai te pyr echeino to asdeston.
That I was absent from you at the last assembly grieved me; but that you … , I was glad. For he who draws the yoke with me cut the furrow for us the other day, and cast the seed with an abundant tongue, and cultivated your souls with much care. You saw a tongue …, you enjoyed water springing up to eternal life, you saw a fountain sending forth rivers of pure gold. A certain river is said to bring flakes of gold to the people who live around it, not because the nature of its waters gives birth to the gold, but because the springs of the river happen to pass through mountains that hold metals; flowing through those mountains and sweeping along the gold-bearing earth, the river becomes a treasure for those who live beside it, providing wealth ready to hand. This river the teacher imitated the other day, flowing through the Scriptures as through mountains that hold metals, and bringing to your souls thoughts more precious than any gold. And I know that our offering will seem poorer to you today. For one who always enjoys a poor table, if in between he happens upon a richer one and then returns to his own again, will see its poverty the more. Yet I shall not for this reason strip for the contest more sluggishly. For you know, having been taught by Paul, both to be filled and to hunger, to abound and to be in want, to admire the rich and not to spit upon the poor. And as lovers of wine and drinkers welcome the better wine but do not despise the inferior, so you too, mad as you are for hearing the divine oracles, welcome the wiser of the teachers, and give no ordinary eagerness and zeal to the humbler. For the lax and dissolute are nauseated even at a more sumptuous table; but those who are awake and sober, and hunger and thirst for righteousness, run with much eagerness even to the poorer one. And that these words are not flattery you showed especially at the discourse held the other day. For when we gave you a long discourse on marriage, showing that to cast out wives, or to take women who have been cast out while their former husbands are still living, is downright adultery, and reading the law of Christ which says, “He who marries a woman who has been put away commits adultery, and he makes her commit adultery,” I saw many bending down, beating their faces, and not able even to look up; then indeed I looked up to heaven and said: “Blessed be God, that we do not sound in dead ears, but what is said lays hold of the minds of the hearers with great force.” For it is better not to sin at all; but it is no small part of salvation to feel pain, and for the sinner to condemn his own soul, and to scourge the conscience with great strictness; for such condemnation is a part of righteousness, and leads altogether to sinning no more. That is why Paul too, having grieved those who had sinned, rejoiced — not that he had grieved them, but that by the grief he had corrected them. “For I rejoice,” he says, “not that you were grieved, but that you were grieved into repentance; for godly grief produces a repentance leading to salvation, not to be regretted.” For whether one grieves for his own sins or for those of others … are worthy of praise. For when someone is pained for the sins of others, he shows the heart of an apostle and imitates that holy man who says, “Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” And when he is stung for his own, he both quenches the punishment for what he has already dared and makes himself safer for the future through this grief. For these reasons I too, seeing them bending down and groaning and beating their faces, rejoiced, thinking of the fruit of this grief. That is why today too I shall discourse to you on the same subject, so that those who wish to come to marriage may take great forethought for the matter. For if, when we are about to buy houses and servants, we inquire and investigate both the sellers and the former owners, and, of the things being sold, in the one case the construction, in the other also the condition of the body and the disposition of the soul, much more must those who are about to take wives show such forethought, and much more. For a house, if it is bad, may be sold again, and a servant who proves useless may be given back to the seller; but one who takes a wife cannot give her back to those who gave her; he must of all necessity keep her within to the end, or, casting her out because she is wicked, be convicted of adultery according to the laws of God. When, then, you are about to take a wife, do not read only the laws from outside, but before them those laid down among us; for it is according to these, not according to those, that God is going to judge you on that day; and those, when neglected, have often brought loss in money, but these, when they suffer this, bring inexorable punishments on the soul and that unquenchable fire.
John 4:14 (allusion, high confidence) · Phil 4:12 (allusion, high confidence) · Matt 5:6 (allusion, high confidence) · Matt 5:32 (quotation, high confidence) · Matt 19:9 (quotation, medium confidence) · 2 Cor 7:9 (quotation, high confidence) · 2 Cor 7:10 (quotation, high confidence) · 2 Cor 11:29 (quotation, high confidence) · Mark 9:43 (allusion, medium confidence)
Notes and citation
Summary: Chrysostom recalls that his previous sermon, which called it adultery to cast out a wife or to marry a woman cast out while her husband lives, moved many to grief, and urges those about to marry to choose with great care, since a wife cannot be sent back without adultery.
- John Chrysostom, On What Kind of Women Ought to Be Taken as Wives (Quales ducendae sint uxores, PG 51:225–242), from the archive.org OCR of PG 51; the refs follow the staging divisions. No public-domain English translation exists; the translation was re-read against the Greek. This homily continues his sermon on the bill of divorce (De libello repudii). Terms: ἐκβάλλειν “cast out” (a wife), ἀπολελυμένη “a woman put away”, μοιχεία “adultery”. Chrysostom says that a husband who casts out his wife “because she is wicked” is convicted of adultery by God's laws; he contrasts these with the civil (“outside”) laws. Words lost in the OCR are marked “…” (after “but that you”, after “You saw a tongue”, and in the sentence on grief for one's own and others' sins); a column number is removed by a logged correction. Quotations: John 4:14; Phil 4:12; Matt 5:6; Matt 5:32 (19:9); 2 Cor 7:9–10; 2 Cor 11:29; allusion: Mark 9:43.
Notes on the original text
- Digital text corrected (Migne column number in the text): [212] → .
Topics: Divorce and remarriage, Marriage, Repentance
Cite (SBL): Chrysostom, Max. 1 (PG 51:225; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-quales-ducendae/1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-quales-ducendae/1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-quales-ducendae-1) · Report an error
Translation: Translated by Claude from the Greek (PG 51, archive.org OCR); re-read against the Greek, since no public-domain English exists.
Chapter 2
2PG 51:225
Σὺ δὲ ὅταν μέλλῃς ἄγεσθαι γυναῖχα, πρὸς μὲν τοὺς ἕξω νομιχοὺς μετὰ πολλῆς τρέχεις τῆς σπουδῆς, καὶ παρακαθήμενος αὐτοῖς, μετὰ πάσης ἀχῤιδείας ἐξετάζεις, τί μὲν ἔσται, ἐὰν ἅπαις τελευτήσῃ, ἡ γυνὴ, τέ δὲ ἐὰν ἔχουσα παῖδα, τί δὲ ἑὰν δύο καὶ τρεῖς, καὶ πῶς μὲν ἔχουσα πατέρα, πῶς δὲ οὐκ ἔχουσα τοῖς ἐαυτῆς χρήσεται πράγμασι, καὶ τί μὲν εἰς τοὺς ἀδελφγὺς ἔξει τοῦ χλήρου, τί δὲ εἰς τὸν συνοιχοῦντα, καὶ πότε κύριος ἔσται τοῦ καντὸς, μηδένα μηδὲν ἀφεῖναι τῶν ἐχείνης παραππάσασθαι μέρος, καὶ πότε τοῦ παντὸς ἐχπεεῖναι " καὶ πολλὰ ἕτερα τοιχῦτα παρ᾽ ἐχείνων καὶ ζττιῖ;, πάντα περιιὼν καὶ τῶν, ὅκως ἐς μυηδινὸς γένηται τρόπου τι τῶν γυναικὸς πραγμάτων εἷς τινὰ τῶν ἐχείνῃ προσν χόντων ἐλθεῖν " καίτοι, ὅπερ ἔφθην εἰ πὼν, εἰ καί τι συμ- Δαΐη τῶν ἀδοχήτων, ἐν χρήμασιν ἔσται τὰ τῆς ζημίας, ἀλλ᾽ ὅμως οὐχ ἀνέχῃ τούτων οὐδὲν παριδεῖν. μελλόντων, τοσαύτην σπουδὴν ἐπιδείχνυσθαι, ὑπὲρ δὲ Ψυχῆς ὄντος ἡμῖν τοῦ χινδύνου καὶ τῶν εὐθυνῶν τῶν ἐχεῖ, μηδένα ποιεῖσθαι λόγον, δέον πρὸ τῶν ἄλλων πάντων ταῦτα ζητεῖν καὶ περιεργάζεσθαι καὶ πολυ- Διὸ παραινῶ καὶ συμδουλεύω τοὺ; μέλλοντα: φθαι γυναῖχας, πρὸς τὸν μαχάριον ᾿]αῦλον ἀπαντᾶν, καὶ τοὺς παρ᾽ αὑτῷ χειμένους περὶ γάμων ἀναγινώσχεῖν νόμου;, καὶ μαθόντας πρότερον, τί κελεύει ποιεῖν, ὅταν πονγρὰ καὶ ὕπουλος, καὶ μέθτς ἐλάττων, καὶ λοίδορο;, καὶ ἀνοίας γέμουσα, καὶ ὁτιοῦν ἄλλο τοιοῦτον ἐλάττωμα ἔχουσα τύχῃ γυνὴ, οὕτω διαλένεσθαι περ! γάμου. Ἂν μὲν γὰρ ἴδῃ; ὅτι σοι δίδωσι!» Σξουσίαν ἕν τούτων εὑρόντα τῶν ἐλαττωμάτων ἐχβάλλειν μὲν ἐχείνην, εἰσάγειν δὲ ἑτέραν, ὡς παντὸς ἀπτλλαγμένος χινδύνου θάῤῥει " ἂν δὲ τοῦτο μὲν οὖχ ἐπιτρέπῃ. χελεύῃ δὲ πλὴν πορνεία; πάντα τὰ ἄλλα ἐλαττώματα ἔχουσαν στέργειν καὶ ἔνδον χατέχειν, οὔτως ἀσφάλισαι ἑαυτὸν, ὡς μέλλων ἅπασαν φέρειν τῆς γυναιχὸς τὴν πονηρίαν. Εὶ δὲ ϑαρὺ τοῦτο καὶ φορτιχὸν, πάντα ποίει καὶ πραγματεύου, ὥστε γριστὴν καὶ ἐπιειχῆ καὶ πειθήνιον γυναῖχα λαδεῖν, εἰδὼς ὅτι δυοῖν ἀνάγχη θάτερον, ἢ πονηρὰν λαθόντα γυναῖχα φέρειν αὐτῆς τὴν ἐπάχθειαν, ἣ τοῦτο μὴ βουλόμενον, ἐχθαλόντα μοιχείᾳ ἀλίσχκεσθαι. Ὁ γὰρ ἐχδά λων γυναῖχα, φησὶ, παρεχτὸς όγου πορνείας, ποιεῖ αὑτὴν μοιχευθῆναι " καὶ ὁ ἀποιλελυμένην -ἰἰμῶν μοιχᾶται. "Ἂν ταῦτα πρὸ τοῦ γάμου καλῶς ὦμεν διετχεμμένοι καὶ τοὺς νόμους τούτους εἰδότες, “πολλὴν ποιησόμεθα σπουδὴν, ὥστε ἐξ ἀρχῆς εὔρυθμόν τινα καὶ συμδαίνουσαν τοῖς: ἡμετέροις τρόποις γυναῖχα λαδεῖν’ τοιαύτην ὅδ λαδόντες οὐ τοῦτο χαρπωσόμεθα ἐλόνον, ὅτι οὐδέποτε αὐτὴν ἐχδαλοῦμεν, ἄλλ᾽ ὅτ: καὶ μετὰ πολλῆς αὐτὴν ἀγαπήσομεν τῆς σφοδρότητος, καὶ μεθ᾽ ὅσης ὁ Παῦλος ἐχέλενσεν. Εἰπὼν γὰρ, Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, οὐχ ἔστη μέχρι τούτου μόνον, ἀλλὰ καὶ μέτρον ἡμῖν ἔδωχεν ἀγάπης, Καθὼς καὶ ὁ Χριστὸς ἡγώπησε τὴν Ἐχκιησία». Καὶ πῶς ἠγάπησεν ὁ Χριστός; εἰπέ μοι. Ὅτι παρἐδωχεν ἑαυτὸν ὑπὲρ αἱτῆς. Ὥστ: χἂν ἀποθανεῖν" ὕπλρ τῶν γυναιχῶν δέῃ, μὴ παραιτήσῃ. Εἰ γὰρ ὁ Δεσπότης τὴν δούλην οὕτως ἡγάπτσεν, ὡς καὶ ἑαυτὼν ἐπιδοῦναι ὑπὲρ αὐτῆς, πολλῷ μᾶλλον σὲ τὴν ὁμόδουλον οὕτως ἀγαπᾷν χρή, ᾿Αλλ ἴδωμεν μή ποτε τὸ χάλλος τῆς νύμφης ἐπεσπάσατο τὸν νυμφίον, καὶ ἡ ἀρετὴ τῆς Ψυχῆς. Οὐχ ἔστι τοῦτο εἰπεῖν. Ὅτι γὰρ δυσειδὴς ἣν καὶ ἀκάθαρτος, ἄχουσον τῶν ἑξῆς. Εἰπὼν γὰρ, Πωυρέδοικεν ἑαντὸν ὑπὲρ αὐτῆς, ἐπήγαγεν, ἐνῷ ἀγιάσῃ αὐτὴν καθαρίξας τῷ Ἱουτρῷ τοῦ ὕδατος. Εἰπὼν δὲ, Καθαρίσας αὐκὴν», ἔδειξεν ἀχάθαρτο" οὔσαιν ξμπροτῆξυ καὶ ἐνο ἶ, καὶ οὐ, ὡς ἔτυχεν, λύθρῳ καὶ αἵμασι, καὶ μυρίαις ἑτέραις τοιαύταις χατεῤῥυποῦτο χηλῖσιν. ᾿Αλλ᾽ ὅμως οὐκ ἐδξελύξατο τὴν ἀμορφίαν, ἀλλὰ μετέξαλε τὴν ἀηδίαν, μετεκαὶ σὺ μίμησαι. Κἂν μυρία ἁμάρτῃ ἡἧ συνοιχοῦσα εἰς σὲ ἀμαρτήματα, πάντα ἄφες καὶ συγχώρησον χὰν λάθῃς δύστροπον, μεταῤῥύθμισον ἐπιειχείᾳ καὶ πραότητι, χαθὼς καὶ ὁ Χριστὸς τὴν Ἐχχλησίαν. Οὐ γὰρ τὴν ἀχαθαρσίαν αὐτῆς μόνον ἀπέσμῃηξεν, ἀλλὰ καὶ τὸ γῆρα; ἀπέξυσς, τὸν παλαιὸν ἀποδύτας ἄνθρωπον, τὸν ἐχ τῶν ἁμαρτημάτων συγχείιλενον. Καὶ τοῦτο αὐτὸς αἰνιττόμενος πάλιν ὁ Παῦλος ἕλε- Ὑε) " Ἵνα παραστήσῃ αὐτὴ» ἑαυτῷ ἔνδοξον τὴ" Ἐκχιϊησίαν, μὴ ἔχουσαν σπῆῖον ἣ ῥντίδα " οὐ γὰν χαλὴν μόνον ἐποίησεν, ἀλλὰ καὶ νέαν, οὐ χατὰ τὴ» τοῦ σώματος φύσιν, ἀλλὰ χατὰ τὴν τῆς πριαιρέδεως ξξιν, Καὶ οὐ τοῦτο μόνου ἐστὶ θαυμαστὸν, ὅτ: λαθὼν ἄμορφον καὶ δυσειδῇ καὶ αἰσχρὰν καὶ γεγηραχυζνν οὔτε ἐθδδελύξατο τὴν ἀμορφίαν, ἀλλὰ καὶ εἰς θάνατον ἑαυτὸν παρέδωχε, καὶ μετεῤῥύθμισεν αὐτὴν εἰς χἀλλος ἀμήχανον" ἀλλ᾽ ὅτι καὶ μετὰ τοῦτο πολλάχις ὑνπουμένην, χυηλιδουμέγην ὁρῶν, οὐχ ἐχδάλλει, οὐδ᾽ ἀποῤῥήγνυσιν ἑαυτοῦ, ἀλλὰ καὶ μένε! θεραπεύων καὶ ἥμαρτον; ἀλλ᾽ ὅλως αὐτοὺς οὐχ ἐφδελύξατο᾽ οἷον, ὁ παρὰ Κορινθίοις πεπορνευχὼς μέλος τῆς Ἐχχλησία; ἣν’ ἀλλ᾽ οὐχ ἔἐξέχογξ τὸ μέλος, ἀλλὰ διώρθωσεν. Ἢ Γαλατῶν Ἐχχλητίαλ ἅπασα ἀπεσχίρττ σε, καὶ ποὺς ἰρυδαΐεμὴν χατέτισπεν" ἀλλ᾽ ὅμως οὐδὲ ἐχείνην ἐξἐδαλεν, ἀλλὰ διὰ τοῦ Παύλον θεραπεύσας αὑτὴν, ἐπὶ τὴν προτέραν ἐπανίγαγε σνγγένειαν. “Ὥσπερ οὖν ἐν τοῖς σώμασι τοῖς ἡμετέροις, ἐπειδὰν γένηται νόσημα, οὗ τὸ μέλο; ἐκχόπτομεν, ἀλλὰ τὸ νόσημα ἀπεἐλαύνομεν " υὕτω καὶ ἐπὶ τῆς γυναιχὸς ποιῶμεν. Ἐλν γένηταί τις ἐν αὐτῇ πονηρία, μὴ τὴν γυναῖχχ. ἐχϑάλῃς, ἀλλὰ τὴν χαχίαν ἀπέλασο". Καίτοι γυναῖχα μὲν διορθώσασθαι δυνατὸν, μέλος ὃς πολλάχις πεπτ σιυμένον θεραπεῦσαι οὐχ ἕν: " ἀλλ' ὅμως εἰδότες αὑτοῦ τὴν πήρωσιν οὖσαν ἀνίατον, οὐδὲῇᾺ οὕτως ἐχχόπτομεν᾽ ἀλλὰ καὶ πόδα ξιεστραμιλένον ἔχοντες πολλοὶ πολλάχις, καὶ σχέλος χωλὸν. καὶ χεῖρα ξηρὰν καὶ νενεχρωμένην, καὶ ὀφθαλμὸν ἐσδεσμένον, οὔτε τὸν ὀφθαλμὸν ἐξορύττουσιν, οὔτε τὸ σχέλος ἐχχόπτουσιν, οὔτε τὴν νόμενον ἐξ αὐτῶν τι τῷ σώματι, καὶ πολλὴν τοῖς λοιποῖς μέλεσιν αἰσχύνην, μένουσιν αὐτὰ ἔχοντες διὰ τὴν πρὸς τὰ λοιπὰ συμπάθειαν. Πῶς οὖν οὐχ ἄτοπον, ἕνθα μὲν ἀνίατος ἡ διόρθωσις, καὶ χέρδος οὐδὲν, τοσαύτην ποιεῖσθαι πρόνοιαν" ἔνθα δὲ χρησταὶ ἐλπίδες, καὶ πολλὴ ἡ μεταδολὴ. ἀπαγορεύειν τὴν θεραπείαν : Τὰ μὲν γὰρ τῇ φύσει πηρωθέντα ἀδύνατον ἀναχτίσαπθαι πάλιν, τὴν δὲ προαίρεσιν διξστραιλμέντν δυνα-
Sy de hotan mellę̄s agesthai gynaicha, pros men tous hexō nomichous meta pollēs trecheis tēs spoudēs, kai parakathēmenos autois, meta pasēs achrideias exetazeis, ti men estai, ean hapais teleutēsę̄, hē gynē, te de ean echousa paida, ti de hean dyo kai treis, kai pōs men echousa patera, pōs de ouk echousa tois eautēs chrēsetai pragmasi, kai ti men eis tous adelphgys exei tou chlērou, ti de eis ton synoichounta, kai pote kyrios estai tou kantos, mēdena mēden apheinai tōn echeinēs parappasasthai meros, kai pote tou pantos echpeeinai " kai polla hetera toichyta par᾽ echeinōn kai zttii?, panta periiōn kai tōn, hokōs es myēdinos genētai tropou ti tōn gynaikos pragmatōn heis tina tōn echeinę̄ prosn chontōn elthein " kaitoi, hoper ephthēn ei pōn, ei kai ti sym- Daïē tōn adochētōn, en chrēmasin estai ta tēs zēmias, all᾽ homōs ouch anechę̄ toutōn ouden paridein. mellontōn, tosautēn spoudēn epideichnysthai, hyper de Psychēs ontos hēmin tou chindynou kai tōn euthynōn tōn echei, mēdena poieisthai logon, deon pro tōn allōn pantōn tauta zētein kai periergazesthai kai poly- Dio parainō kai symdouleuō tou? mellonta: phthai gynaichas, pros ton macharion ᾿]aulon apantan, kai tous par᾽ hautǭ cheimenous peri gamōn anaginōschein nomou?, kai mathontas proteron, ti keleuei poiein, hotan pongra kai hypoulos, kai methts elattōn, kai loidoro?, kai anoias gemousa, kai hotioun allo toiouton elattōma echousa tychę̄ gynē, houtō dialenesthai per! gamou. An men gar idę̄? hoti soi didōsi!» Sxousian hen toutōn heuronta tōn elattōmatōn echballein men echeinēn, eisagein de heteran, hōs pantos aptllagmenos chindynou tharrhei " an de touto men ouch epitrepę̄. cheleuę̄ de plēn porneia? panta ta alla elattōmata echousan stergein kai endon chatechein, outōs asphalisai heauton, hōs mellōn hapasan pherein tēs gynaichos tēn ponērian. Ei de ϑary touto kai phortichon, panta poiei kai pragmateuou, hōste gristēn kai epieichē kai peithēnion gynaicha ladein, eidōs hoti dyoin ananchē thateron, ē ponēran lathonta gynaicha pherein autēs tēn epachtheian, hē touto mē boulomenon, echthalonta moicheią alischkesthai. Ho gar echda lōn gynaicha, phēsi, parechtos ogou porneias, poiei hautēn moicheuthēnai " kai ho apoilelymenēn -iimōn moichatai. "An tauta pro tou gamou kalōs ōmen dietchemmenoi kai tous nomous toutous eidotes, “pollēn poiēsometha spoudēn, hōste ex archēs eurythmon tina kai symdainousan tois: hēmeterois tropois gynaicha ladein’ toiautēn hod ladontes ou touto charpōsometha elonon, hoti oudepote autēn echdaloumen, all᾽ hot: kai meta pollēs autēn agapēsomen tēs sphodrotētos, kai meth᾽ hosēs ho Paulos echelensen. Eipōn gar, Hoi andres, agapate tas gynaikas, ouch estē mechri toutou monon, alla kai metron hēmin edōchen agapēs, Kathōs kai ho Christos hēgōpēse tēn Echkiēsia». Kai pōs ēgapēsen ho Christos? eipe moi. Hoti paredōchen heauton hyper haitēs. Hōst: chan apothanein" hyplr tōn gynaichōn deę̄, mē paraitēsę̄. Ei gar ho Despotēs tēn doulēn houtōs hēgaptsen, hōs kai heautōn epidounai hyper autēs, pollǭ mallon se tēn homodoulon houtōs agapąn chrē, ᾿All idōmen mē pote to challos tēs nymphēs epespasato ton nymphion, kai hē aretē tēs Psychēs. Ouch esti touto eipein. Hoti gar dyseidēs hēn kai akathartos, achouson tōn hexēs. Eipōn gar, Pōyredoiken heanton hyper autēs, epēgagen, enǭ agiasę̄ autēn katharixas tǭ Hioutrǭ tou hydatos. Eipōn de, Katharisas aukēn», edeixen achatharto" ousain xmprotēxy kai eno i, kai ou, hōs etychen, lythrǭ kai haimasi, kai myriais heterais toiautais chaterrhypouto chēlisin. ᾿All᾽ homōs ouk edxelyxato tēn amorphian, alla metexale tēn aēdian, metekai sy mimēsai. Kan myria hamartę̄ hēē synoichousa eis se amartēmata, panta aphes kai synchōrēson chan lathę̄s dystropon, metarrhythmison epieicheią kai praotēti, chathōs kai ho Christos tēn Echchlēsian. Ou gar tēn achatharsian autēs monon apesmę̄ēxen, alla kai to gēra? apexyss, ton palaion apodytas anthrōpon, ton ech tōn hamartēmatōn syncheiilenon. Kai touto autos ainittomenos palin ho Paulos hele- Hye) " Hina parastēsę̄ autē» heautǭ endoxon tē" Ekchiïēsian, mē echousan spēion hē rhntida " ou gan chalēn monon epoiēsen, alla kai nean, ou chata tē» tou sōmatos physin, alla chata tēn tēs priairedeōs xxin, Kai ou touto monou esti thaumaston, hot: lathōn amorphon kai dyseidę̄ kai aischran kai gegērachyznn oute ethddelyxato tēn amorphian, alla kai eis thanaton heauton paredōche, kai meterrhythmisen autēn eis challos amēchanon" all᾽ hoti kai meta touto pollachis hynpoumenēn, chyēlidoumegēn horōn, ouch echdallei, oud᾽ aporrhēgnysin heautou, alla kai mene! therapeuōn kai hēmarton? all᾽ holōs autous ouch ephdelyxato᾽ hoion, ho para Korinthiois peporneuchōs melos tēs Echchlēsia? hēn’ all᾽ ouch eexechonx to melos, alla diōrthōsen. Ē Galatōn Echchlētial hapasa apeschirtt se, kai pous irydaïemēn chatetispen" all᾽ homōs oude echeinēn exedalen, alla dia tou Paulon therapeusas hautēn, epi tēn proteran epanigage snngeneian. “Hōsper oun en tois sōmasi tois hēmeterois, epeidan genētai nosēma, hou to melo? ekchoptomen, alla to nosēma apeelaunomen " hyytō kai epi tēs gynaichos poiōmen. Eln genētai tis en autę̄ ponēria, mē tēn gynaichch. echϑalę̄s, alla tēn chachian apelaso". Kaitoi gynaicha men diorthōsasthai dynaton, melos hos pollachis pept siymenon therapeusai ouch hen: " all' homōs eidotes hautou tēn pērōsin ousan aniaton, oudeę̄A houtōs echchoptomen᾽ alla kai poda xiestramilenon echontes polloi pollachis, kai schelos chōlon. kai cheira xēran kai nenechrōmenēn, kai ophthalmon esdesmenon, oute ton ophthalmon exoryttousin, oute to schelos echchoptousin, oute tēn nomenon ex autōn ti tǭ sōmati, kai pollēn tois loipois melesin aischynēn, menousin auta echontes dia tēn pros ta loipa sympatheian. Pōs oun ouch atopon, hentha men aniatos hē diorthōsis, kai cherdos ouden, tosautēn poieisthai pronoian" entha de chrēstai elpides, kai pollē hē metadolē. apagoreuein tēn therapeian : Ta men gar tę̄ physei pērōthenta adynaton anachtisapthai palin, tēn de proairesin dixstrailmentn dyna-
But you, when you are about to take a wife, run with much eagerness to the lawyers outside, and, sitting by them, examine with all exactness what will happen if the wife dies childless, what if she has one child, what if two and three, and how she will manage her own affairs if she has a father, how if she has none, and what share of the inheritance will go to her brothers, what to her husband, and when he will be master of everything so as to let no one take away any part of her property, and when he will lose the whole; and many other such things you ask of them and inquire, going round everything and … how in no way any of the wife's property may pass to any of those related to her. And yet, as I said before, even if something unexpected happens, the loss will be in money; nevertheless you cannot bear to overlook any of these things. [Is it not absurd, then, over things] that are to come to show such zeal, but when the danger concerns the soul and the accounts we must give there, to take no account, when we ought before all else to seek and inquire and investigate these things? Therefore I exhort and counsel those who are about to take wives to go to blessed Paul, and to read the laws on marriage laid down by him, and first to learn what he commands to do when a wife happens to be wicked and deceitful, or given to drink, or abusive, or full of folly, or has any other such defect, and so to discuss marriage. For if you see that he gives you authority, on finding one of these defects, to cast her out and bring in another, take courage, as freed from every danger; but if he does not permit this, but commands you to love and keep within the woman who has all the other defects except sexual immorality, then secure yourself as one who will have to bear all the wife's wickedness. And if this is heavy and burdensome, do and arrange everything so as to take a good and gentle and obedient wife, knowing that one of two things is necessary: either, having taken a wicked wife, to bear her harshness, or, not wishing this, to cast her out and be convicted of adultery. For “he who casts out his wife,” he says, “except on account of sexual immorality, makes her commit adultery; and he who marries a woman put away commits adultery.” If we have considered these things well before marriage and know these laws, we shall take great care to take from the beginning a wife of good disposition and suited to our ways; and having taken such a one, we shall reap not only this, that we shall never cast her out, but also that we shall love her with great intensity, and with as much as Paul commanded. For having said, “Husbands, love your wives,” he did not stop at this only, but gave us also a measure of love: “as Christ also loved the church.” And how did Christ love? Tell me. In that he gave himself up for her. So even if you must die for your wives, do not refuse. For if the Master so loved the handmaid as even to give himself for her, much more must you so love your fellow servant. But let us see whether perhaps the beauty of the bride and the virtue of her soul drew the bridegroom. It is not possible to say this. For that she was ugly and unclean, hear what follows. For having said, “He gave himself up for her,” he added, “that he might sanctify her, having cleansed her by the washing of water.” And by saying “having cleansed her” he showed that she was unclean before and defiled, and not in any ordinary way: she was befouled with gore and blood and countless other such stains. Yet he did not loathe her deformity, but changed her unpleasantness …; you too imitate him. Even if the wife who lives with you commits countless sins against you, forgive and pardon everything; and if you have taken a perverse one, reshape her by gentleness and meekness, as Christ did the church. For he not only wiped away her uncleanness, but also scraped off her old age, stripping off the old man, the one formed of sins. And Paul again, hinting at this, said: “that he might present the church to himself glorious, not having spot or wrinkle”; for he made her not only beautiful but also young, not according to the nature of the body, but according to the disposition of the will. And not only is this wonderful, that taking her deformed and ugly and shameful and aged he did not loathe her deformity, but even gave himself up to death and reshaped her into beauty beyond description; but also that afterwards, seeing her often defiled and stained, he does not cast her out nor tear her away from himself, but remains caring for her and … sinned? But he did not loathe them at all. For instance, the man who had committed sexual immorality among the Corinthians was a member of the church; but he did not cut off the member, but corrected it. The whole church of the Galatians leapt away and was dragged down into Judaizing; nevertheless he did not cast it out either, but, healing it through Paul, brought it back to its former kinship. As, then, in our bodies, when a disease arises, we do not cut off the member but drive away the disease, so let us do with a wife too. If some wickedness arises in her, do not cast out your wife, but drive away the vice. And yet a wife can be corrected, but a member that has often been crippled cannot be healed; yet, though we know its maiming to be incurable, we do not therefore cut it off. Many people, having a twisted foot, or a lame leg, or a withered and deadened hand, or an extinguished eye, neither dig out the eye nor cut off the leg nor the hand, [though no benefit] comes to the body from them, and much shame to the other members, but they go on having them because of their sympathy with the rest. How then is it not absurd, where correction is impossible and there is no gain, to take such forethought, but where there are good hopes and the change can be great, to give up the treatment? For things maimed by nature cannot be refashioned again; but the will, when it is twisted, can …
Textual problem in this passage: see the notes.
Matt 5:32 (quotation, high confidence) · Matt 19:9 (allusion, medium confidence) · Eph 5:25 (quotation, high confidence) · Eph 5:26 (quotation, high confidence) · Eph 5:27 (quotation, high confidence) · Eph 4:22 (allusion, medium confidence) · 1 Cor 5:1 (allusion, high confidence) · Gal 1:6 (allusion, medium confidence) · Gal 5:4 (allusion, low confidence)
Notes and citation
Summary: Chrysostom tells those about to marry to learn first that Christ's law lets a husband cast out his wife only for sexual immorality, so that he must bear every other fault, and urges husbands to love and correct their wives as Christ loved and cleansed the church.
- Quales ducendae sint uxores, staging ref 2. Re-read against the Greek; no public-domain English. Chrysostom says that Paul (by whom he means the apostolic writings with Christ's law) “commands you to love and keep within the woman who has all the other defects except sexual immorality” (πλὴν πορνείας), and that one who casts out a wicked wife for any other reason is “convicted of adultery”; the saying he quotes is Matt 5:32 (“except on account of sexual immorality”, παρεκτὸς λόγου πορνείας). A long passage of Migne's Latin version that leaked into the Greek and column numbers are removed by logged corrections. Several lines are lost in the OCR and marked “…” (in the sentence on the lawyers, after “changed her unpleasantness”, after “remains caring for her and”); the first words of the sentence beginning “[Is it not absurd …]” are supplied in brackets by sense. The ref ends mid-word (δυνα-); the sentence continues in the next ref. Quotations: Matt 5:32; Eph 5:25, 26, 27; allusions: Eph 4:22; 1 Cor 5:1; Gal 1:6; Gal 5:4.
Notes on the original text
- Digital text corrected (Migne column number in the text; Migne's Latin version leaked into the Greek column; ἑαυτῆς rejoined): - -- ὦ Ἃ (α)ὴ Οοἰϊδια οὐ Μ55. Οοἰνοτί. 970 οἱ 1050, ἰι αυ νυ ἀδοοὶ μα, ἐωπὲ Μαχέπε, πολ δία ἰῃ Ραὶὶ. σα ν}}. : δίίδιμ 188 ᾳὐὔδιῖι8 δἷϊ γυοσίυδ 6708 {Γἰ8}{|8. Ουο ἢϊ οἱ αἱ. ἃ δο 68 δὲ ἰ{Π0 οομίδιηρίο ΡΠ εἰν ἐποϊοα οἱ ἰσεπὶ ἱποχϑιλ οὶ: ! οι}. ἢ θογ 5, φυϊὰ οἱ {ΠἸ υπι γα δἰηὶ, "8 εὐ οὐνὶ αχ, οἷ» δὶ ἐἱ οομεοὐδιμε μι δἷξ, εἷς εὐγίοοἶπα, ποῦ ΐδ οιἰμηΐυδ εἰγευπικριοίοιδ δα αὐ εἰ τοι ϑιμ δι ἰη ἐπ 8 ἐΐδ γαϊμοιβθ συμ διθηθγα, Εἰδ μὲς μοι θοιπ οὐυγὰ Δ 1} Ομ φυλεὶ ἰδιυγβ φυλη οὶ 6705 ποι υἱεἴδη). δ.) Ὸς γᾶν γι ἀδίιν οἱ ᾿ἱ]γαυ δ, οἰθπδηι ουγαι Διἰ ἢ 6. οἱ 601}}- Οἱ δ παοοδβαγὶο δου γ, οἱ 80, [δγδβ ἐκεῖ, εονπεπεῖ ἢ} αὐ αἰ ετρη (Μαιά. ὅ.. {πὸ οἱ δηϊα πα, ἀαἰϑηνυβ ΟρογΆΩ) υἱ αἱ» εἶ 0 δρίϑε οἱ φίιε πχογέβ. Ὀὶς ᾳφηποιπούοῦ 4πϑῖι πὶ οἰ οι ΐ πιοναι οἱ γον 6 εἰ σΟΙΝΙΟΩΔ : δὶ Γυϊορδὶ 50}} ἢ "60 ἰδιμοι δὺ5 ἢ» ἰος ἔδει δ : 4. } 19 θυ δοῖ τηομθνη Ἐκεοδία' ν ἢ Ποἶ5 βοὰν ὀχοί τι πὶ ἰὰ πιοιθγυαι, φοῦ δδηϊδιὶ γοἀδέιιῃ. Ομ εἰ ὅαἰαίαγι Εςοϑϑα αν γογβα γον ἢ. οι ἐπ υάδίδπνυω με πηυς : δὶς οἱ οὐπῦ χα δφοινίμ 68. 5] φυοά ὰ ποχοδ συ γαθίϊθηι, οἱ αὐ ἐάν να (ἐν. ἃ.. Εἰ προδιθειε ηὐδάοια οὐδε ρυ:φρηνίυπι, δὶ οπι ὀυουοεῖβ οἱ «ἧς → τῆς ; [215] → ; [21] → .
Topics: Divorce and remarriage, Marriage, Love of God and neighbour
Cite (SBL): Chrysostom, Max. 2 (PG 51:225; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-quales-ducendae/2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-quales-ducendae/2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-quales-ducendae-2) · Report an error
Translation: Translated by Claude from the Greek (PG 51, archive.org OCR); re-read against the Greek, since no public-domain English exists.