Ποιος είναι «ὁ Ὤν» (Εξ 3:14) κατά τον Ιωάννη τον Χρυσόστομο; /Who is the "I AM" (Ex 3:14)according to John the Chrysostom?

CBd-814

Βούλει καὶ τὸ ἀΐδιον μαθεῖν; Ἄκουσον τί φησιν ὁ Μωϋσῆς περὶ τοῦ Πατρός. Ἐρωτήσας γὰρ, εἰ ἐρωτηθείη παρὰ τῶν Αἰγυπτίων, τίς ὁ ἀπεσταλκὼς αὐτὸν εἴη, τί ποτε δὴ καὶ ἀποκρίνηται πρὸς αὐτοὺς, κελεύεται εἰπεῖν, ὅτι Ὁ ὢν ἀπέσταλκέ με. Τὸ δὲ, Ὁ ὢν, τοῦ ἀεὶ εἶναι σημαντικόν ἐστι, καὶ τοῦ ἀνάρχως εἶναι, καὶ τοῦ ὄντως εἶναι καὶ κυρίως.

* Ιωάννης Χρυσόστομος, Ομιλία 15, PG 59:99, 100.

Θέλεις δε να μάθης και την αϊδιότητά του; Άκουσε τι λέγει ο Μωυσής δια τον Πατέρα. Όταν ερώτησε τι να απαντήση εάν τον ερωτήσουν οι Αιγύπτιοι ποιος είναι αυτός που τον απέστειλε, διατάσσεται να ειπή ότι «με απέστειλεν ο Ων»· το δε «ο ων» σημαίνει ότι υπάρχει αιωνίως, και χωρίς αρχήν και πραγματικώς.

* ΕΠΕ 39:719 (μετάφρ. Παν. Παπαευαγγέλου).

Wouldest thou learn also His eternity? Hear what Moses saith concerning the Father. When he asked what he was commanded to answer should the Jews enquire of him, "Who it was that had sent him," he heard these words: "Say, I AM hath sent me." (Ex. iii. 14.) Now the expression "I AM," is significative of Being ever, and Being without beginning, of Being really and absolutely.

* John Chrysostom, Homily 15, NPNF(S1) 14:52 (ed. Ph. Schaff).

Η συνείδηση κατά τον Ιωάννη τον Χρυσόστομο /The conscience according to John Chrysostom

Ἐξ ἀρχῆς πλάττων ὁ Θεὸς τὸν ἄνθρωπον, νόμον αὐτῷ φυσικὸν ἐγκατέθηκε. Καὶ τί ποτέ ἐστιν νόμος φυσικός; Τὸ συνειδὸς ἡμῖν διήρθρωσε, καὶ αὐτοδίδακτον ἐποίησε τὴν γνῶσιν τῶν καλῶν καὶ τῶν οὐ τοιούτων· οὐ γὰρ δεόμεθα μαθεῖν ὅτι κακὸν ἡ πορνεία, καὶ καλὸν ἡ σωφροσύνη, ἀλλ' ἴσμεν ἐξ ἀρχῆς τοῦτο.

It is, that when God formed man, he implanted within him from the beginning a natural law. And what then was this natural law? He gave utterance to conscience within us; and made the knowledge of good things, and of those which are the contrary, to be self-taught. For we have no need to learn that fornication is an evil thing, and that chastity is a good thing, but we know this from the first.


* Ιωάννης ο Χρυσόστομος / John Chrysostom,
Εις τους ανδριάντας / Ad populum Antiochenum 12:3 [9]
[MPG 49:131, Engl. transl. E. Budge]

Ιωάννης ο Χρυσόστομος: Υποβοηθητικοί λογισμοί για την αποφυγή της αμαρτίας

Πολλοὶ  ἁμαρτάνουσιν οἷα τὰ ἐπὶ τῶν Σοδόμων, ἀλλὰ πῦρ οὐκ ἦλθεν ὑετοῦ· πύρινος γὰρ ἡτοίμασται ποταμός. Πολλοὶ τὰ τοῦ Φαραὼ ἐτόλμησαν· ἀλλ’ οὐκ ἔπαθον τὰ τοῦ Φαραὼ, οὐδὲ κατεποντίσθησαν εἰς Ἐρυθρὰν θάλασσαν· τὸ γὰρ πέλαγος αὐτοὺς μένει τὸ τῆς ἀβύσσου, ἔνθα οὐ μετὰ ἀναισθησίας ἡ τιμωρία, οὐδὲ ἀποπνιγῆναι ἔνι, ἀλλ’ ἐπὶ πλέον κολαζομένους, τηγανιζομένους, ἀπαγχονιζομένους ἀναλίσκεσθαι. Πολλοὶ τὰ τῶν Ἰσραηλιτῶν ἐτόλμησαν· ἀλλ’ οὐκ ἔφαγον αὐτοὺς ὄφεις· μένει γὰρ αὐτοὺς ὁ σκώληξ ὁ ἀτελεύτητος. Πολλοὶ τὰ τοῦ Γιεζῆ ἐτόλμησαν· ἀλλ’ οὐκ ἐλεπρώθησαν· μένει γὰρ αὐτοὺς ἀντὶ τῆς λέπρας τὸ διχοτομηθῆναι, καὶ τεθῆναι μετὰ τῶν ὑποκριτῶν. Πολλοὶ καὶ ὤμοσαν καὶ ἐπιώρκησαν· εἰ δὲ καὶ διέφυγον, μὴ θαῤῥῶμεν· μένει γὰρ αὐτοὺς ὁ βρυγμὸς τῶν ὀδόντων. Καὶ ἐνταῦθα δὲ τάχα πείσονται, καὶ οὐ φεύξονται, εἰ καὶ μὴ παρὰ πόδας, ἀλλ’ ἐφ’ ἑτέροις ἁμαρτήμασιν, ἵνα καὶ χαλεπωτέρα ἡ τιμωρία ᾖ· ἐπεὶ καὶ ἡμεῖς πολλάκις ἀφορμὰς λαβόντες ἀπὸ μικρῶν, καὶ ὑπὲρ μεγάλων τὸ πᾶν κενοῦμεν. Ὥστε ὅταν ἴδῃς τί σοι συμβὰν, ἀναμνήσθητί σου τῆς ἁμαρτίας ἐκείνης.

* Ιωάννης ο Χρυσόστομος / John Chrysostom,
Υπόμνημα εις τας Πράξεις των Αποστόλων / In Acta apostolorum
homilia/ομιλία 12.

Source: / Πηγή:
MPG 60:104.36.

Ιωάννης ο Χρυσόστομος & οι Ιουδαίοι: Δύο αντίθετες τοποθετήσεις /John Chrysostom & the Jews: Two opposing views

Ἔτσι, ὅταν ὁ Ἱ. Χρυσόστομος γράφει τοὺς «κατὰ Ἰουδαίων» Λόγους του, δὲν ἐνεργεῖ ὡς ἀντισημίτης, ἀλλὰ ἐλέγχει τὰ ἀτοπήματα τοῦ Ἑβραϊσμοῦ καὶ τὴν συνήθως ἐπιθετική του στάση ἔναντι τοῦ Χριστιανισμοῦ. Αὐτὴ τὴν στάσῃ ἐνσαρκώνει μέχρι σήμερα τὸ πνεῦμα τοῦ (συνεχιζόμενου) φαρισαϊσμοῦ, ποὺ ἐδίωξε - καὶ διώκει - τὸν Χριστὸ καὶ τοὺς Ἁγίους του ὡς Διεθνὴς Σιωνισμός.

—Γεώργιος Μεταλληνός,
Χριστιανισμὸς καὶ Παλαιὰ Διαθήκη.

In his days in Antioch, however, his zeal in promoting Christianity led him to write and preach on the Jews in a manner which has been called "the most horrible and violent denunciations of Judaism to be found in the writings of a Christian theologian."³⁴ Another modern writer, Malcolm Hay, writes, "The violence of the language used by St. John Chrysostom in his homilies against the Jews has never been exceeded by any preacher whose sermons have been recorded.... These homilies filled the minds of Christian congregations with a hatred which was transmitted to their children and to their children's children for many generations.... Priests were taught to preach with St. Chrysostom as their model—where priests were taught to hate, with St. Chrysostom as their model."35

Στις ημέρες του στην Αντιόχεια, όμως, ο ζήλος του [Ιωάννη Χρυσόστομου] για την προώθηση του χριστιανισμού τον οδήγησε να γράφει και να κηρύττει σχετικά με τους Ιουδαίους με τρόπο ο οποίος έχει περιγραφεί ως «οι πιο φρικτές και βίαιες κατακρίσεις του Ιουδαϊσμού που μπορεί να βρεθούν σε συγγράμματα χριστιανού θεολόγου».³⁴ Ένας άλλος σύγχρονος συγγραφέας, ο Malcolm Hay, γράφει: «Η βία της γλώσσας που χρησιμοποιούσε ο Αγ. Ιωάννης Χρυσόστομος στις ομιλίες του κατά των Ιουδαίων ποτέ δεν έχει ξεπεραστεί από οποιονδήποτε άλλον κήρυκα του οποίου οι ομιλίες του έχουν καταγραφεί. ... Αυτές οι ομιλίες γέμιζαν τις διάνοιες των χριστιανικών εκκλησιασμάτων με μίσος το οποίο μεταδιδόταν στα παιδιά τους και στα παιδιά των παιδιών τους για πολλές γενιές. ... Οι ιερείς διδάσκονταν να κηρύττουν με πρότυπο τον Αγ. Χρυσόστομο—όπου διδάσκονταν να μισούν, με πρότυπό τους τον Αγ. Χρυσόστομο».³⁵

—Gerhard Falk,
The Jew in Christian Theology: Martin Luther's Anti-Jewish Vom Schem Hamphoras, Previously Unpublished in English, and Other Milestones in Church Doctrine concerning Judaism
[Ο Ιουδαίος στη Χριστιανική Θεολογία: Το Αντιϊουδαϊκό έργο του Μαρτίνου Λούθηρου Vom Schem Hamphoras, Προηγουμένως Αδημοσίευτο στα Αγγλικά και Άλλα Ορόσημα του Δόγματος της Εκκλησίας σχετικά με τον Ιουδαϊσμό],
McFarland & Company 1992,
p./σ. 12.

Ο Θωμάς Ακινάτης περί του υπομνήματος του Ωριγένη στο Ιωα 1:1, 2 / Thomas Aquinas concerning Origen's commentary on Joh 1:1, 2

*

[57] Nota etiam specialem modum significandi, quia dicit verbum erat Deus, absolute ponendo Deum; ut ostendat non eo modo Deum esse, quo nomen Deitatis attribui dicitur creaturae in sacra Scriptura; quia cum additione aliqua aliquando hoc nomen creatura participat. Sicut illud Ex. VII, 1: ego constitui te Deum Pharaonis, ad designandum quod non erat Deus simpliciter, nec per naturam, quia constituebatur Deus alicuius determinate; et illud Ps. Lxxxi, 6: ego dixi, dii estis, quasi dicat: per meam reputationem, non secundum rei veritatem, dii estis: aliud enim est Deum reputari, et aliud esse Deum. Unde verbum absolute dicitur Deus, quia est secundum essentiam suam Deus, et non participative, sicut homines et Angeli.

[58] Sciendum est etiam quod circa hanc clausulam Origenes turpiter erravit, ex modo loquendi, qui in Graeco habetur, sumens occasionem sui erroris. Consuetudo enim est apud Graecos, quod cuilibet nomini apponunt articulum, ad designandum discretionem quamdam. Quia ergo in evangelio Ioannis in Graeco, huic nomini quod est verbum, cum dicitur in principio erat verbum, et similiter huic nomini quod est Deus, cum dicitur et verbum erat apud Deum, apponitur articulus, ut dicatur ly verbum, et ly Deus, ad designandum eminentiam et discretionem verbi ad alia verba, et principalitatem patris in divinitate; ideo, cum in hoc quod dicitur verbum erat Deus, non apponatur articulus huic nomini Deus, quod supponit pro persona filii, blasphemavit Origenes quod verbum non esset Deus per essentiam, licet sit essentialiter verbum; sed dicitur per participationem Deus: solus vero pater est Deus per suam essentiam. Et sic ponebat filium patre minorem.

[59] Quod autem non sit verum, probat chrysostomus per hoc quod si articulus positus huic nomini Deus, importaret maioritatem in patre respectu filii, numquam apponeretur huic nomini Deus, cum de alio praedicatur, sed solum quando praedicatur de patre, et semper cum dicitur de patre, apponeretur articulus. Invenimus autem contrarium per duas auctoritates apostoli, qui notat Christum Deum cum appositione articuli, dicens in Epist. Ad titum, II, 13: expectantes beatam spem, et adventum gloriae magni Dei. Ibi enim Deus supponit pro filio, et apponitur ei articulus in Graeco; ergo Christus est Deus magnus. Item idem apostolus, Rom. IX, 5, dicit: ex quibus Christus, qui est super omnia Deus benedictus in saecula. Ibi similiter ad ly Deus ponitur in Graeco articulus. Praeterea I io. Ult., 20: ut simus in vero filio eius Christo Iesu; hic est verus Deus, et vita aeterna. Christus ergo non est Deus per participationem, sed verus. Patet igitur esse falsum quod Origenes finxit.

Ratio autem quare evangelista non apposuit articulum huic nomini Deus, assignatur a chrysostomo; scilicet quia iam bis nominaverat Deum cum appositione articuli, et ideo non oportebat reiterare tertio, sed subintelligitur. Vel dicendum est et melius, quod Deus ponitur hic in praedicato, et tenetur formaliter; consuetum est autem quod nominibus in praedicato positis non ponitur articulus, cum discretionem importet. Si vero Deus poneretur hic ex parte subiecti, pro quacumque persona supponeret, sive pro filio sive pro spiritu sancto; et tunc non est dubium quod in Graeco ibi apponeretur articulus.




[57] Note also the special way of signifying, since he says, the Word was God, using “God” absolutely to show that he is not God in the same way in which the name of the deity is given to a creature in Sacred Scripture. For a creature sometimes shares this name with some added qualification, as when it says, “I have appointed you the God of Pharaoh” (Ex 7:1), in order to indicate that he was not God absolutely or by nature, because he was appointed the god of someone in a qualified sense. Again, it says in the Psalm (81:6): “I said, ‘You are gods.’” —as if to say: in my opinion, but not in reality. Thus the Word is called God absolutely because he is God by his own essence, and not by participation, as men and angels are.

[58] We should note that Origen disgracefully misunderstood this clause, led astray by the Greek manner of speaking. It is the custom among the Greeks to put the article before every name in order to indicate a distinction. In the Greek version of John’s Gospel the name “Word” in the statement, In the beginning was the Word, and also the name “God” in the statement, and the Word was with God, are prefixed by the article, so as to read “the Word” and “the God,” in order to indicate the eminence and distinction of the Word from other words, and the principality of the Father in the divinity. But in the statement, the Word was God, the article is not prefixed to the noun “God,” which stands for the person of the Son. Because of this Origen blasphemed that the Word, although he was Word by essence, was not God by essence, but is called God by participation; while the Father alone is God by essence. And so he held that the Son is inferior to the Father.

[59] Chrysostom proves that this is not true, because if the article used with the name “God” implied the superiority of the Father in respect to the Son, it would never be used with the name “God” when it is used as a predicate of another, but only when it is predicated of the Father. Further, whenever said of the Father, it would be accompanied by the article. However, we find the opposite to be the case in two statements of the Apostle, who calls Christ “God,” using the article. For in Titus (2:13) he says, “the coming of the glory of the great God and our Savior Jesus Christ,” where “God” stands for the Son, and in the Greek the article is used. Therefore, Christ is the great God. Again he says (Rom 9:5): “Christ, who is God over all things, blessed forever,” and again the article is used with “God” in the Greek. Further, in 1 John (5:20) it says: “That we may be in his true Son, Jesus Christ; he is the true God and eternal life.” Thus, Christ is not God by participation, but truly God. And so the theory of Origen is clearly false.

Chrysostom gives us the reason why the Evangelist did not use the article with the name “God,” namely, because he had already mentioned God twice using the article, and so it was not necessary to repeat it a third time, but it was implied. Or, a better reason would be that “God” is used here as the predicate and is taken formally. And it is not the custom for the article to accompany names used as predicates, since the article indicates separation. But if “God” were used here as the subject, it could stand for any of the persons, as the Son or the Holy Spirit; then, no doubt, the article would be used in the Greek.



* Θωμάς Ακινάτης / Thomas Aquinas,
Υπόμνημα στο Ευαγγέλιο του Αγ. Ιωάννη / Super Evangelium Johannis [Commentary on the Gospel of St. John] 1:57-59, *
English transl. by James A. Weisheipl.

John Chrysostom: It is more important to act according to God's decree than saving a human life /Ιωάννης ο Χρυσόστομος: Είναι πιο σημαντική η υπακοή στους κανόνες του Θεού παρά η σωτηρία μιας ανθρώπινης ζωής

«Τὸ μὲν γὰρ κατὰ γνώμην τοῦ Θεοῦ γινόμενον, κἂν φαῦλον εἶναι δοκῇ, πάντων ἐστὶν ἄριστον· τὸ δὲ παρὰ γνώμην καὶ μὴ δοκοῦν ἐκείνῳ, κἂν ἄριστον εἶναι νομίζηται, πάντων ἐστὶ φαυλότατον καὶ παρανομώτατον. Κἂν φονεύσῃ τις κατὰ γνώμην τοῦ Θεοῦ, φιλανθρωπίας ἁπάσης βελτίων ἐστὶν ὁ φόνος· κἂν φείσηταί τις καὶ φιλανθρωπεύσηται παρὰ τὸ δοκοῦν ἐκείνῳ, φόνου παντὸς ἀνοσιωτέρα γένοιτ’ ἂν ἡ φειδώ. Οὐ γὰρ ἡ φύσις τῶν πραγμάτων, ἀλλ’ αἱ τοῦ Θεοῦ ψῆφοι καλὰ καὶ φαῦλα εἶναι τὰ αὐτὰ ποιοῦσι».

[«Ό,τι γίνεται σε αρμονία με το θέλημα του Θεού είναι το καλύτερο από όλα, ακόμη κι αν φαίνεται να είναι κακό. Ό,τι γίνεται ενάντια στο θέλημα και στην εντολή του Θεού είναι το χειρότερο και το πιο παράνομο από όλα, ακόμη κι αν οι άνθρωποι κρίνουν ότι είναι πολύ καλό. Σε περίπτωση που κάποιος φονεύσει  κάποιον σε αρμονία με το θέλημα του Θεού, αυτός ο φόνος είναι καλύτερος από κάθε φιλανθρωπία. Σε περίπτωση που κάποιος χαρίσει τη ζωή κάποιου και του δείξει φιλανθρωπία ενάντια στην εντολή του Θεού, η χάρη που δείχθηκε για τη ζωή του άλλου θα ήταν πιο ανόσια από κάθε φόνο. Διότι το θέλημα του Θεού και όχι η φύση των πραγμάτων καθιστούν τις ίδιες πράξεις είτε καλές είτε κακές».]

–Ιωάννης ο Χρυσόστομος,
Κατά Ιουδαίων 4:1.
J.-P. Migne, Patrologiae cursus completus (series Graeca) 48:873.


«What is done in accordance with God's will is the best of all things even if it seems to be bad. What is done contrary to God's will and decree is the worst and most unlawful of all things –even if men judge that it is very good. Suppose someone slays another in accordance with God's will. This slaying is better than any loving-kindness. Let someone spare another and show him great love and kindness against God's decree. To spare the other's life would be more unholy than any slaying. For it is God's will and not the nature of things that makes the same actions good or bad.»

–John Chrysostom,
Adversus Judaeos 4:1.
Paul W. Harkins (transl.),
Discourses Against Judaizing Christians,
(Fathers of the Church series) Vol. 68,
Catholic University of America Press, 1999,
p. 74. *
[Latin, by Desiderius Erasmus (ed.)]

/div>

Ποια βιβλία περιείχε η Αγία Γραφή του Ιωάννη Δαμασκηνού; /Which books were included in the Holy Bible of John of Damascus?

ϟʹ Περὶ Γραφῆς

«Εἷς ἐστιν ὁ θεὸς ὑπό τε παλαιᾶς διαθήκης καὶ καινῆς κηρυττόμενος, ὁ ἐν τριάδι ὑμνούμενός τε καὶ δοξαζόμενος, τοῦ κυρίου φήσαντος· «Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι» (αὐτὸς γὰρ τὴν ἡμῶν σωτηρία εἰργάσατο, ὑπὲρ ἧς πᾶσα γραφὴ καὶ ἅπαν μυστήριον), καὶ πάλιν· «Ἐρευνᾶτε τὰς γραφάς· αὗται γὰρ μαρτυροῦσι περὶ ἐμοῦ», καὶ τοῦ ἀποστόλου εἰπόντος· «Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἡμῶν ἐν τοῖς προφήταις, ἐπ’ ἐσχάτων τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ». Διὰ πνεύματος τοίνυν ἁγίου ὅ τε νόμος καὶ οἱ προφῆται, εὐαγγελισταὶ καὶ ἀπόστολοι καὶ ποιμένες ἐλάλησαν καὶ διδάσκαλοι.

«Πᾶσα τοίνυν γραφὴ θεόπνευστος πάντως ὠφέλιμος». Ὥστε κάλλιστον καὶ ψυχωφελέστατον ἐρευνᾶν τὰς θείας γραφάς. Ὥσπερ γὰρ δένδρον παρὰ τὰς διεξόδους τῶν ὑδάτων πεφυτευμένον, οὕτω καὶ ψυχὴ τῇ θείᾳ ἀρδευομένη γραφῇ πιαίνεται καὶ καρπὸν ὥριμον δίδωσι, πίστιν ὀρθόδοξον, καὶ ἀειθαλέσι τοῖς φύλλοις, ταῖς θεαρέστοις φημὶ ὡραΐζεται πράξεσι· πρός τε γὰρ πρᾶξιν ἐνάρετον καὶ θεωρίαν ἀθόλωτον ἐκ τῶν ἁγίων γραφῶν ῥυθμιζόμεθα. Πάσης γὰρ ἀρετῆς παράκλησιν καὶ κακίας ἁπάσης ἀποτροπὴν ἐν ταύταις εὑρίσκομεν. Ἐὰν οὖν ἐσόμεθα φιλομαθεῖς, ἐσόμεθα καὶ πολυμαθεῖς· ἐπιμελείᾳ γὰρ καὶ πόνῳ καὶ τῇ τοῦ διδόντος χάριτι κατορθοῦνται ἅπαντα. «Ὁ γὰρ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται». Κρούσωμεν τοίνυν εἰς τὸν κάλλιστον παράδεισον τῶν γραφῶν, τὸν εὐώδη, τὸν γλυκύτατον, τὸν ὡραιότατον, τὸν παντοίοις νοερῶν θεοφόρων ὀρνέων κελαδήμασι περιηχοῦντα ἡμῶντὰ ὦτα, τὸν ἁπτόμενον ἡμῶν τῆς καρδίας, καὶ λυπουμένην μὲν παρακαλοῦντα, θυμουμένην δὲ κατευνάζοντα καὶ χαρᾶς ἀιδίου ἐμπιπλῶντα, τὸν ἐπιβιβάζοντα ἡμῶν τὴν διάνοιαν ἐπὶ τὰ χρυσαυγῆ μετάφρενα τῆς θείας περιστερᾶς καὶ ὑπέρλαμπρα καὶ ταῖς φανωτάταις αὐτῆς πτέρυξι πρὸς τὸν μονογενῆ υἱὸν καὶ κληρονόμον τοῦ φυτουργοῦ τοῦ νοητοῦ ἀμπελῶνος ἀνάγοντα καὶ δι’ αὐτοῦ τῷ πατρὶ τῶν φώτων προσάγοντα. Ἀλλὰ μὴ παρέργως κρούσωμεν, προθύμως δὲ μᾶλλον καὶ ἐπιμόνως· μὴ ἐκκακήσωμεν κρούοντες. Οὕτω γὰρ ἡμῖν ἀνοιγήσεται. Ἐὰν ἀναγνῶμεν ἅπαξ καὶ δὶς καὶ μὴ διαγνῶμεν, ἃ ἀναγινώσκομεν, μὴ ἐκκακήσωμεν, ἀλλ’ ἐπιμείνωμεν, ἀδολεσχήσωμεν, ἐρωτήσωμεν· «ἐπερώτησον» γάρ, φησίν, «τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι, τοὺς πρεσβυτέρους σου, καὶ ἐροῦσί σοι». Οὐ γὰρ πάντων ἡ γνῶσις. Ἀρυσώμεθα ἐκ τῆς τούτου τοῦ παραδείσου πηγῆς ἀένναα καὶ καθαρώτατα νάματα ἁλλόμενα εἰς ζωὴν αἰώνιον, ἐντρυφήσωμεν, ἀπλήστως κατατρυφήσωμεν· τὴν γὰρ χάριν ἀδάπανον κέκτηνται.

Εἰ δέ τι καὶ παρὰ τῶν ἔξωθεν χρήσιμον καρπώσασθαι δυνηθείημεν, οὐ τῶν ἀπηγορευμένων ἐστί. Γενώμεθα δόκιμοι τραπεζῖται τὸ μὲν γνήσιον καὶ καθαρὸν χρυσίον σωρεύοντες, τὸ δὲ κίβδηλον παραιτούμενοι. Λάβωμεν λόγους καλλίστους, θεοὺς δὲ γελοίους καὶ μύθους ἀλλοτρίους τοῖς κυσὶν ἀπορρίψωμεν· πλείστην γὰρ ἐξ αὐτῶν ἰσχὺν κτήσασθαι δυνηθείημεν.

Ἰστέον δέ, ὡς εἴκοσι δύο βίβλοι εἰσὶ τῆς παλαιᾶς διαθήκης κατὰ τὰ στοιχεῖα τῆς Ἑβραΐδος φωνῆς. Εἴκοσι δύο γὰρ στοιχεῖα ἔχουσιν, ἐξ ὧν πέντε διπλοῦνται, ὡς γίνεσθαι αὐτὰ εἴκοσι ἑπτά· διπλοῦν γάρ ἐστι τὸ Χὰφ καὶ τὸ Μὲμ καὶ τὸ Νοῦν καὶ τὸ Φὶ καὶ τὸ Σαδί. Διὸ καὶ αἱ βίβλοι κατὰ τοῦτον τὸν τρόπον εἴκοσι δύο μὲν ἀριθμοῦνται, εἴκοσι ἑπτὰ δὲ εὑρίσκονται διὰ τὸ πέντε ἐξ αὐτῶν διπλοῦσθαι. Συνάπτεται γὰρ ἡ Ῥοὺθ τοῖς Κριταῖς καὶ ἀριθμεῖται παρ’ Ἑβραίοις μία βίβλος· ἡ πρώτη καὶ δευτέρα τῶν Βασιλειῶν μία βίβλος· ἡ τρίτη καὶ ἡ τετάρτη τῶν Βασιλειῶν μία βίβλος· ἡ πρώτη καὶ ἡ δευτέρα τῶν Παραλειπομένων μία βίβλος· ἡ πρώτη καὶ ἡ δευτέρα τοῦ Ἔσδρα μία βίβλος. Οὕτως οὖν σύγκεινται αἱ βίβλοι ἐν πεντατεύχοις τέτρασι, καὶ μένουσιν ἄλλαι δύο, ὡς εἶναι τὰς ἐνδιαθέτους βίβλους οὕτως· πέντε νομικάς· Γένεσιν, Ἔξοδον, Λευιτικόν, Ἀριθμούς, Δευτερονόμιον· αὕτη πρώτη πεντάτευχος, ἣ καὶ νομοθεσία. Εἶτα ἄλλη πεντάτευχος, τὰ καλούμενα Γραφεῖα, παρά τισι δὲ Ἁγιόγραφα, ἅτινά ἐστιν οὕτως· Ἰησοῦς ὁ τοῦ Ναυῆ, Κριταὶ μετὰ τῆς Ῥούθ, Βασιλειῶν πρώτη μετὰ τῆς δευτέρας, βίβλος μία, Βασιλειῶν τρίτη μετὰ τῆς τετάρτης, βίβλος μία, καὶ αἱ δύο τῶν Παραλειπομένων, βίβλος μία· αὕτη δευτέρα πεντάτευχος. Τρίτη πεντάτευχος αἱ στιχήρεις βίβλοι· τοῦ Ἰώβ, τὸ Ψαλτήριον, Παροιμίαι Σολομῶντος, Ἐκκλησιαστὴς τοῦ αὐτοῦ, τὰ Ἄισματα τῶν ᾀσμάτων τοῦ αὐτοῦ. Τετάρτη πεντάτευχος, ἡ προφητική· τὸ δωδεκαπρόφητον, βίβλος μία, Ἡσαΐας, Ἰερεμίας Ἰεζεκιήλ, Δανιήλ. Εἶτα τοῦ Ἔσδρα, αἱ δύο εἰς μίαν συναπτόμεναι βίβλον, καὶ ἡ Ἐσθήρ. —Ἡ δὲ Πανάρετος, τουτέστιν ἡ Σοφία τοῦ Σολομῶντος, καὶ ἡ Σοφία τοῦ Ἰησοῦ, ἣν ὁ πατὴρ μὲν τοῦ Σιρὰχ ἐξέθετο Ἑβραϊστί, Ἑλληνιστὶ δὲ ἡρμήνευσεν ὁ τούτου μὲν ἔγγονος Ἰησοῦς, τοῦ δὲ Σιρὰχ υἱός, ἐνάρετοι μὲν καὶ καλαί, ἀλλ’ οὐκ ἀριθμοῦνται οὐδὲ ἔκειντο ἐν τῇ κιβωτῷ.

Τῆς δὲ νέας διαθήκης εὐαγγέλια τέσσαρα· τὸ κατὰ Ματθαῖον, τὸ κατὰ Μάρκον, τὸ κατὰ Λουκᾶν, τὸ κατὰ Ἰωάννην· Πράξεις τῶν ἁγίων ἀποστόλων διὰ Λουκᾶ τοῦ εὐαγγελιστοῦ· καθολικαὶ ἐπιστολαὶ ἑπτά· Ἰακώβου μία, Πέτρου δύο, Ἰωάννου τρεῖς, Ἰούδα μία· Παύλου ἀποστόλου ἐπιστολαὶ δεκατέσσαρες, Ἀποκάλυψις Ἰωάννου εὐαγγελιστοῦ, κανόνες τῶν ἁγίων ἀποστόλων διὰ Κλήμεντος».

—Ιωάννης Δαμασκηνός,
Ἔκδοσις ἀκριβὴς τῆς ὀρθοδόξου πίστεως 90.

90. Concerning Scripture

«It is one and the same God Whom both the Old and the New Testament proclaim, Who is praised and glorified in the Trinity: I am come, saith the Lord, not to destroy the law but to fulfil it. For He Himself worked out our salvation for which all Scripture and all mystery exists. And again, Search the Scriptures for they are they that testify of Me. And the Apostle says, God, Who at sundry times and in diverse manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son. Through the Holy Spirit, therefore, both the law and the prophets, the evangelists and apostles and pastors and teachers, spake.

All Scripture, then, is given by inspiration of God and is also assuredly profitable. Wherefore to search the Scriptures is a work most fair and most profitable for souls. For just as the tree planted by the channels of waters, so also the soul watered by the divine Scripture is enriched and gives fruit in its season, viz. orthodox belief, and is adorned with evergreen leafage, I mean, actions pleasing to God. For through the Holy Scriptures we are trained to action that is pleasing to God, and untroubled contemplation. For in these we find both exhortation to every virtue and dissuasion from every vice. If, therefore, we are lovers of learning, we shall also be learned in many things. For by care and toil and the grace of God the Giver, all things are accomplished. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Wherefore let us knock at that very fair garden of the Scriptures, so fragrant and sweet and blooming, with its varied sounds of spiritual and divinely-inspired birds ringing all round our ears, laying hold of our hearts, comforting the mourner, pacifying the angry and filling him with joy everlasting: which sets our mind on the gold-gleaming, brilliant back of the divine dove, whose bright pinions bear up to the only-begotten Son and Heir of the Husbandman of that spiritual Vineyard and bring us through Him to the Father of Lights. But let us not knock carelessly but rather zealously and constantly: lest knocking we grow weary. For thus it will be opened to us. If we read once or twice and do not understand what we read, let us not grow weary, but let us persist, let us talk much, let us enquire. For ask thy Father, he saith, and He will shew thee: thy elders and they will tell thee. For there is not in every man that knowledge. Let us draw of the fountain of the garden perennial and purest waters springing into life eternal. Here let us luxuriate, let us revel insatiate: for the Scriptures possess inexhaustible grace. But if we are able to pluck anything profitable from outside sources, there is nothing to forbid that. Let us become tried money-dealers, heaping up the true and pure gold and discarding the spurious. Let us keep the fairest sayings but let us throw to the dogs absurd gods and strange myths: for we might prevail most mightily against them through themselves.

Observe, further, that there are two and twenty books of the Old Testament, one for each letter of the Hebrew tongue. For there are twenty-two letters of which five are double, and so they come to be twenty-seven. For the letters Caph, Mem, Nun, Pe, Sade are double. And thus the number of the books in this way is twenty-two, but is found to be twenty-seven because of the double character of five. For Ruth is joined on to Judges, and the Hebrews count them one book: the first and second books of Kings are counted one: and so are the third and fourth books of Kings: and also the first and second of Paraleipomena: and the first and second of Esdra. In this way, then, the books are collected together in four Pentateuchs and two others remain over, to form thus the canonical books. Five of them are of the Law, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronomy. This which is the code of the Law, constitutes the first Pentateuch. Then comes another Pentateuch, the so-called Grapheia, or as they are called by some, the Hagiographa, which are the following: Jesus the Son of Nave, Judges along with Ruth, first and second Kings, which are one book, third and fourth Kings, which are one book, and the two books of the Paraleipomena which are one book. This is the second Pentateuch. The third Pentateuch is the books in verse, viz. Job, Psalms, Proverbs of Solomon, Ecclesiastes of Solomon and the Song of Songs of Solomon. The fourth Pentateuch is the Prophetical books, viz the twelve prophets constituting one book, Isaiah, Jeremiah, Ezekiel, Daniel. Then come the two books of Esdra made into one, and Esther. There are also the Panaretus, that is the Wisdom of Solomon, and the Wisdom of Jesus, which was published in Hebrew by the father of Sirach, and afterwards translated into Greek by his grandson, Jesus, the Son of Sirach. These are virtuous and noble, but are not counted nor were they placed in the ark.

The New Testament contains four gospels, that according to Matthew, that according to Mark, that according to Luke, that according to John: the Acts of the Holy Apostles by Luke the Evangelist: seven catholic epistles, viz. one of James, two of Peter, three of John, one of Jude: fourteen letters of the Apostle Paul: the Revelation of John the Evangelist: the Canons of the holy apostles, by Clement.»

—John of Damascus,
An Exact Exposition of the Orthodox Faith 90.

* P.B. Kotter,
Die Schriften des Johannes von Damaskos,
Vol./Τόμ. 2 (Patristische Texte und Studien 12),
Berlin: De Gruyter, 1973,
pp./σσ. 209-212.

The "untranslated" appellation of God Jao (Jaho/Yaho) in John Chrysostom's corpus / Η "αμετάφραστη" ονομασία του Θεού Ιαώ στα αποδιδόμενα στον Ιωάννη Χρυσόστομο έργα

«Τὴν δὲ τοῦ Ἀλληλούϊα ἑρμηνείαν ἐν τούτοις εἶναι λέγουσιν, Αἶνον τῷ Θεῷ Ἰαώ· τὸ δὲ, Ἰαὼ, Ἑβραῖοι ὀνομασίαν ὥσπερ τινὰ τῷ Θεῷ κατέλιπον ἀνερμήνευτον».

– Ιωάννης Χρυσόστομος / Joannes Chrysostomus,
Εις τους Ψαλμούς ΡΑʹ-ΡΖʹ [Sp.] / In Psalmos 101–107 [Sp.] (CPG 4551).
J.-P. Migne, Patrologiae cursus completus (series Graeca) (MPG) 55, Paris: Migne, 1857-1866, 653:62.

Ιωάννης Χρυσόστομος: Θέατρο & Εκκλησία

«Σας προλέγω με όλην την δύναμιν της φωνής μου ότι, αν κανένας κατόπιν από την παραίνεσιν και διδασκαλίαν μου θα τολμήση να ξαναπάγη να ιδή την βρόμαν και δυσωδίαν των θεάτρων, δεν θα τον δεχθώ εντός της εκκλησίας, δεν θα τον κοινωνήσω, δεν θα του επιτρέψω να εγγίση την ιεράν τράπεζαν. Αλλά καθώς οι βοσκοί χωρίζουν τα ψωραλέα πρόβατα από τα υγιή για να μην τα κολλήσουν την ασθένειαν, τοιουτρόπως θα κάμω και εγώ».

(Ιωάννης Χρυσόστομος, Ομιλία προς τους Καταλείψαντες την Εκκλησίαν και αυτομολήσαντες προς τας Ιπποδρομίας και τα Θέατρα, MPG 56:268)

* Άνθιμου Παπαδόπουλου,
Το θρησκευτικόν θέατρον των Βυζαντινών,
εκδ. Ιωάννης Ν. Σιδέρης, Αθήνα 1900, σ. 12. [Ελληνικά, PDF]

Η μοιχεία και η πορνεία των χριστιανώνκατά τον Ιωάννη Χρυσόστομο

«Οὐκ ἀγνοοῦμεν γὰρ ὅτι πολλοὶ μοιχείαν νομίζουσιν, ὅταν τις ὕπανδρον φθείρῃ γυναῖκα μόνον· ἐγὼ δὲ κἂν δημοσίᾳ πόρνῃ, κἂν θεραπαινίδι, κἂν ἄλλῃ τινὶ γυναικὶ ἄνδρα οὐκ ἐχούσῃ πρόσχῃ κακῶς καὶ ἀκολάστως, ἔχων γυναῖκα, μοιχείαν τὸ τοιοῦτον εἶναί φημι. Οὐ γὰρ δὴ μόνον ἀπὸ τῶν ὑβριζομένων, ἀλλὰ καὶ ἀπὸ τῶν ὑβριζόντων τὸ τῆς μοιχείας συνίσταται ἔγκλημα. Μὴ γάρ μοι τοὺς ἔξωθεν νόμους εἴπῃς νῦν, οἳ τὰς μὲν γυναῖκας μοιχευομένας εἰς δικαστήριον ἕλκουσι καὶ εὐθύνας ἀπαιτοῦσιν, ἄνδρας καὶ γυναῖκας ἔχοντας καὶ θεραπαινίσι προφθειρομένους οὐκ ἀπαιτοῦσιν εὐθύνας· ἀλλ' ἐγώ σοι τὸν τοῦ Θεοῦ νόμον ἀναγνώσομαι, ὁμοίως καὶ ἐπὶ τῆς γυναικὸς καὶ ἐπὶ τοῦ ἀνδρὸς ἀγανακτοῦντα, καὶ μοιχείαν εἶναι τὸ πρᾶγμα λέγοντα. Εἰπὼν γὰρ, Καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω, ἐπήγαγε· Τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλομένην εὔνοιαν ἀποδιδότω. Τί ποτε δηλοῦν βουλόμενος τοῦτο εἶπεν; ἆρα ἵνα τὰς προσόδους αὐτῇ τῶν χρημάτων διατηρήσῃ; ἵνα τὴν προῖκα σώαν; ἵνα ἱμάτια παράσχῃ πολυτελῆ; ἵνα τράπεζαν δαψιλεστέραν, ἵνα ἐξόδους λαμπράς; ἵνα οἰκετῶν θεραπείαν πολλήν; Τί λέγεις; ποῖον εὐνοίας εἶδος ζητεῖς; καὶ γὰρ ταῦτα πάντα εὐνοίας ἐστίν. Οὐδέν τι τοιοῦτο λέγω, φησὶν, ἀλλὰ τὴν σωφροσύνην καὶ τὴν σεμνότητα. Τὸ σῶμα τοῦ ἀνδρὸς οὐκέτι τοῦ ἀνδρὸς, ἀλλὰ τῆς γυναικός. Τηρείτω τοίνυν αὐτῇ τὸ κτῆμα σῶον, καὶ μὴ μειούτω, μηδὲ παραφθειρέτω· καὶ γὰρ τῶν οἰκετῶν ἐκεῖ νος εὔνους λέγεται, ὃς ἂν τὰ δεσποτικὰ δεξάμενος χρήματα, μηδὲν ἐξ αὐτῶν διαφθείρῃ. Ἐπειδὴ τοίνυν τῆς γυναικός ἐστι κτῆμα τὸ τοῦ ἀνδρὸς σῶμα, εὔνους ἔστω περὶ τὴν παρακαταθήκην ὁ ἀνήρ. Ὅτι γὰρ τοῦτό φησιν, εἰπὼν, Τὴν εὔνοιαν ἀποδιδότω, ἐπήγαγεν· Ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ὁ ἀνήρ· ὁμοίως καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ἡ γυνή. Ὅταν τοίνυν ἴδῃς πόρνην δελεάζουσαν, ἐπιβουλεύουσαν, ἐρῶσαν τοῦ σώματος, εἰπὲ πρὸς αὐτήν· Οὐκ ἔστιν ἐμὸν τὸ σῶμα, τῆς γυναικός ἐστι τῆς ἐμῆς· οὐ τολμῶ καταχρήσασθαι, οὔτε ἑτέρᾳ τοῦτο ἐνδοῦναι γυναικί.

Καὶ ὅτι τοῦ τό ἐστιν ἀληθὲς, ἄκουσον τί φησιν ὁ Παῦλος περὶ τῶν μοιχευόντων· Ὁ γὰρ ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ, ἀλλὰ τὸν Θεὸν τὸν δόντα τὸ Πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς. Ὁρᾷς δι' ὅσων ὁ λόγος ἀπέδειξεν ὅτι μοιχεία ἐστὶν, οὐ μόνον τὸ ὕπανδρον γυναῖκα διαφθείρειν, ἀλλὰ καὶ τὸ ἡντιναοῦν πόρνην, ἔχοντα γυναῖκα; Ὥσπερ γὰρ μοιχεύεσθαι γυναῖκα λέγομεν, κἂν εἰς οἰκέτην, κἂν εἰς ὁντιναοῦν ἁμάρτῃ, ἄνδρα ἔχουσαν· οὕτω καὶ ἄνδρα μοιχεύειν ἂν εἴποι μεν, κἂν εἰς θεραπαινίδα, κἂν εἰς ἡντιναοῦν δημώδη γυναῖκα ἀσελγαίνῃ, γυναῖκα ἔχων αὐτός. Μὴ τοίνυν ἀμελῶμεν τῆς ἑαυτῶν σωτηρίας, μηδὲ τῷ διαβόλῳ προτείνωμεν ἡμῶν τὴν ψυχὴν διὰ τῆς ἁμαρτίας ταύτης.

Καὶ τὴν μὲν γυναῖκα πολλάκις οὐδὲ βαρὺ ῥῆμα εἰποῦσαν οὐκ ἤνεγκας, τὴν δὲ πόρνην καὶ ῥαπίζουσαν προσκυνεῖς. Καὶ οὐκ αἰσχύνῃ, οὐδὲ ἐρυθριᾷς, οὐδὲ εὔχῃ διαστῆναί σοι τὴν γῆν; Πῶς δυνήσῃ εἰς ἐκκλησίαν εἰσελθεῖν, καὶ τὰς χεῖρας εἰς τὸν οὐρανὸν ἀνατεῖναι; ποίῳ στόματι καλέσαι τὸν Θεὸν, ᾧ τὴν πόρνην ἐφίλησας; Καὶ οὐ δέδοικας, οὐδὲ φρίττεις, εἰπέ μοι, μήποτε σκηπτὸς ἄνωθεν ἐνεχθεὶς καταφλέξῃ τὴν ἀναίσχυντόν σου κεφαλήν; Κἂν γὰρ τὴν γυναῖκα λάθῃς τὴν ἠδικημένην, ἀλλὰ τὸν ἀκοίμητον ὀφθαλμὸν οὐ λήσῃ ποτέ· ἐπεὶ καὶ τῷ μοιχῷ ἐκείνῳ τῷ λέγοντι, Σκότος κύκλῳ μου καὶ τοῖχοι, τί εὐλαβοῦμαι; ἀντεφθέγξατο ὁ σοφὸς ἐκεῖνος, οὕτω λέγων· Ὅτι ὀφθαλμοὶ Κυρίου μυριοπλασίως ἡλίου φωτεινότεροι, βλέποντες εἰς τὰ ἔργα τῶν ἀνθρώπων. Διὰ τοῦτο δὴ πάντα ὁ Παῦλος ἔλεγεν· Ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω· τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλομένην εὔνοιαν ἀποδιδότω, ὁμοίως καὶ ἡ γυνὴ τῷ ἀνδρί.

Πηγὴν ὕδατος ἔχων καθαρὰν, τί τρέχεις ἐπὶ λάκκον βορβόρου γέμοντα, γεέννης ὄζοντα, καὶ κολάσεως ἀφάτου; ποίαν ἕξεις ἀπολογίαν; τίνα συγγνώμην; Εἰ γὰρ οἱ πρὸ τοῦ γάμου πορνείᾳ προσέχοντες κολάζονται καὶ δίκην διδόασι, καθάπερ ἐκεῖνος ὁ τὰ ῥυπαρὰ ἐνδεδυμένος ἱμάτια, πολλῷ μᾶλλον οἱ μετὰ τὸν γάμον. Διπλοῦν γὰρ ἐνταῦθα καὶ τριπλοῦν τὸ ἔγκλημα γίνεται, ὅτι τε παραμυθίας ἀπολαύοντες, ἀπεσκίρτησαν εἰς τὴν ἀσέλγειαν ἐκείνην, καὶ ὅτι τὸ πρᾶγμα οὐχὶ πορνεία μόνον, ἀλλὰ καὶ μοιχεία λογίζεται, ὃ πάσης ἁμαρτίας ἐστὶ χαλεπώτερον».

* Ιωάννης ο Χρυσόστομος,
Εις το αποστολικόν ρητόν Διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω (1Κο 7:2)
[In illud: Propter fornicationes autem unusquisque suam uxore],
PG 51:213-218 (αποσπάσματα).

Η τεκνογονία των χριστιανώνκατά τον Ιωάννη Χρυσόστομο

«Παρὰ μὲν γὰρ τὴν ἀρχὴν ποθεινὸν τὸ τῶν παίδων ἦν, διὰ τὸ μνημόσυνον καὶ λείψανα καταλιμπάνειν ἕκαστον τῆς ἑαυτοῦ ζωῆς. Ἐπειδὴ γὰρ ἀναστάσεως οὐδέπω ἦσαν ἐλπίδες, ἀλλ' ὁ θάνατος ἐκράτει, καὶ μετὰ τὴν ἐντεῦθεν ζωὴν ἀπόλλυσθαι ἐνόμιζον οἱ τελευτῶντες, ἔδωκεν ὁ Θεὸς τὴν ἐκ τῶν παίδων παραμυθίαν, ὥστε τῶν ἀπελθόντων εἰκόνας ἐμψύχους μένειν, καὶ τὸ γένος ἡμῶν διατηρεῖσθαι, καὶ τοῖς μέλλουσι τελευτᾷν, καὶ τοῖς ἐπιτηδείοις τοῖς ἐκείνων μεγίστην εἶναι παράκλησιν τὰ ἐκείνων ἔκγονα. Καὶ ἵνα μάθῃς ὅτι διὰ τοῦτο μάλιστα ποθεινὰ τὰ τέκνα ἦν, ἄκουσον τί πρὸς τὸν Ἰὼβ ἀποδύρεται μετὰ τὰς πολλὰς πληγὰς ἡ γυνή. Ἰδοὺ, φησὶν, ἀπώλετο τὸ μνημόσυνόν σου ἀπὸ τῆς γῆς, οἱ υἱοί σου καὶ αἱ θυγατέρες σου. Καὶ πάλιν ὁ Σαοὺλ πρὸς τὸν Δαυΐδ· Ὄμοσόν μοι, ἵνα μὴ ἀφανίσῃς τὸ σπέρμα μου, καὶ τὸ ὄνομά μου μετ' ἐμέ. Ἐπειδὴ δὲ λοιπὸν ἡ ἀνάστασις ἐπὶ θύραις, καὶ θανάτου λόγος οὐδεὶς, ἀλλὰ πρὸς ἑτέραν ζωὴν ὁδεύομεν βελτίω τῆς οὔσης, περιττὴ ἡ περὶ ταῦτα σπουδή. Εἰ γὰρ παίδων ἐπιθυμεῖς, πολλῷ βελτίους καὶ χρησιμωτέρους δυνήσῃ κτήσασθαι νῦν, ὅτε πνευματικαί τινες ὠδῖνες εἰσήχθησαν, καὶ βελτίων τόκος, καὶ γηροκόμοι χρησιμώτεροι. Ὥστε μία τίς ἐστι γάμου πρόφασις, τὸ μὴ πορνεύειν, καὶ διὰ τοῦτο τὸ φάρμακον εἰσενήνεκται τοῦτο».

* Ιωάννης ο Χρυσόστομος,
Εις το αποστολικόν ρητόν Διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω (1Κο 7:2)
[In illud: Propter fornicationes autem unusquisque suam uxore],
PG 51:213.