denying the dispensation and seizing the gehenna of the devil. I think these things are sufficient for the measure of the letter for the confirmation of your love, O wondrous man.
MONITION CONCERNING THE FOLLOWING ORATION OF CHRYSOSTOM IN PRAISE OF DIODORUS OF TARSUS, AND CONCERNING ANOTHER FRAGMENT IN PRAISE OF DIODORUS TAKEN FROM FACUNDUS HERMIANENSIS.
The same Emericus Bigotius published the oration of John Chrysostom on Diodorus after the Life of Chrysostom by Palladius, and before the letter to Caesarius. To this we append it, having premised what Bigotius himself prefaced: "By now," he says, "in order to divert and refresh the reader’s mind for a while from the most atrocious and iniquitous conspiracy by which Theophilus attempted to overwhelm Chrysostom and to extinguish his fame and memory, I have subjoined an oration of our John, which he delivered at one time in praise of Diodorus, bishop of Tarsus. Its eloquence and sweetness, I hope, will bestow such pleasure upon the readers that they will find nothing to condemn in it except its brevity. The argument of the oration is as follows: Diodorus had delivered a sermon and had poured himself out in praises of John, comparing him to John the Baptist, the rod of Moses, and the voice of the Church. John himself, having rejected these exceptional praises—which were burdensome to his modesty—wished to refund them upon Diodorus. And so, in the next sermon, he shows that such commendations befit Diodorus, not himself. I have taken the Greek text from the Vatican library; but I have made it a Latin possession: I would have gladly abstained from this labor, if the interpretation of this oration had existed whole among Facundus Hermianensis the bishop. But since it is imperfect there, it has been a matter of conscience for me not to mingle my own words with those of the ancient interpreter. Yet, lest fragments so precious and so ancient—if I may put it so—should be missed here, I have thought it well worth the effort to attach them to each page."
The year in which Chrysostom delivered this discourse, Tillemont sets at 392; the hallmark of its time one may neither attack nor altogether assert as certain. Diodorus had already delivered an oration in which he had extolled John Chrysostom with praises, as was said above. But Chrysostom, being least desirous of praises, returned his own praises to him and composed a very brief oration, because Diodorus was to preach again on the same day after him, as he clearly hints himself at the end of the encomium, or short oration. For we see the custom accepted in Antioch, that two should preach on the same day and in the same church. Diodorus, in fact, the bishop of Tarsus, who had once been the teacher of John Chrysostom, was willingly admitted to this office, because he had long exercised this duty as an Antiochene presbyter: at which time the Arians, having much power and authority, A oppressed the Catholics. When Diodorus resisted them stoutly, he was often driven out by the Arians, as Chrysostom says below; he often came into danger of his life, and if not in fact, at least in purpose he was a martyr, as Chrysostom himself says, both in the following oration, and in the fragment which is subjoined to it. Part of the oration translated into Latin was related by Facundus Hermianensis the bishop, book 4, ch. 2, which we set at the bottom of the page, as Bigotius had done.
We subjoin to this oration another fragment, adduced in the same place by Facundus Hermianensis. It pertains, however, to a certain Homily of Chrysostom on the feast of the Martyrs: on the occasion of whom he calls Diodorus himself a martyr, and praises him according to custom.
PRAISE OF BISHOP DIODORUS (WHO, HAVING PREACHED BEFORE, HAD PRAISED JOHN CHRYSOSTOM)
1. That wise and noble teacher, having put aside his bodily infirmity, and having ascended this throne, began the exordium of my speech, calling me John the Baptist, and the voice of the Church, and the rod of Moses, and other things more with these. And he indeed praised me then, and you shouted; but I, sitting far off, groaned bitterly. For he praised, demonstrating his skill, and you shouted, showing your brotherly love, but I groaned, being pressed by the weight of the praises. For the magnitude of encomiums is wont to bite the conscience no less than sins; and when someone who is conscious to himself of no good, hears others saying many and great good things about him, he reflects upon the present reputation and the coming day, in which all things will be naked and open; and that he who judges then will not judge from the opinion of the many, but from the truth of the things themselves (For he will not judge according to outward show, he says, nor will he convict according to speech (Isai. 11. 3): thinking on all these things, I am pained by the praises and the good opinion of many, seeing how great the distance is between this and the future vote. For now, we are hidden by certain masks, namely by the opinions of the many; but on that day, with head bare, those masks having been stripped away, standing before the tribunal, nothing from this
standing before the tribunal, we shall be able to gain nothing for that judgment from this estimation; but for this very reason we shall be punished more severely, because, having been celebrated by many men with many praises, we have not for that reason become any better. Therefore I am here quickly today, so that I may shake off this kind of opinion from you, my auditors. For a crown, when it is larger than the head of him who is crowned, does not constrain the temples, does not sit upon the head; but, being too loose on account of its own magnitude, it slips down past the eyes, encircles the neck like a necklace, and leaves the head without a crown. And this has also happened to us, while that crown of praises seemed worthy of a head larger than ours. Nevertheless, since these things are so, out of the abundance of his love, the father did not desist until he had imposed it upon us in some way. B [For kings often do this; they place on the heads of their children a diadem that is fit for themselves; then, when they see that the child's head is too small for the crown, since they are content to have placed it upon them in some way, they take it back and place it upon themselves.]
Since, therefore, this father has placed upon us a crown that brings honor and is suitable for him, and it appeared larger than our head, let us take it off our head and place it upon the head of this father, to whom it most appropriately belongs. For the name of John belongs to us, but the spirit to him; we have his appellation, he has attained his philosophy. Wherefore he would be a more righteous heir of this appellation than we: for it is the consensus, not of names, but of actions, that is wont to make men namesakes, even if the names differ. C For not as the outside philosophers, so also is Scripture wont to philosophize about these things. For they do not say men are namesakes unless the names themselves are common along with the substance. But Scripture is not so; but when it sees much kinship in a way of life, even if other names are imposed upon those who are in agreement with one another in character, it calls them by the same name. And the proof of this is not to be sought from afar; but we bring into our midst that very John, the son of Zacharias: for when the disciples had asked if Elias were to come again, he answered, "Are you willing to receive him? This is the Elias who is to come" (Matt. XI, 14). And yet he was called John; but because he had the manners of Elias, for that reason He imposed the name upon him; because he had the spirit of Elias, therefore he also obtained the name. For both inhabited the deserts; and he was clothed in a sheepskin, and this one in a hairy garment; their table was likewise as simple and spare. And this one was the minister of the former coming, and that one shall be of the one yet to come. Since, therefore, the way of life and the wearing of garments and the dwelling in places and the ministry were one, and all things were equal in both, for this reason He gave one name to both, showing that even if one has another name, he can be a namesake to him whose manners he has emulated.
D 749 Since, therefore, this is an undisputed rule and this an accurate definition of namesakes in Holy Scripture, come, let us show how this our wise father has also emulated the manners of John, so that you may learn that he would more rightly inherit that appellation than we. There was no table for him, no bed, no home on earth; and neither has there ever been for this one. And you are testimonies of this, how he has persevered through all time leading an apostolic life, having nothing of his own, but receiving his sustenance from others, himself persevering in prayer and in the teaching of the Word. He preached beyond the river, dwelling in the deserts; and this one, after he had once received the entire city beyond the river, instructed it with sound doctrine. He dwelt in prison and was beheaded for the sake of free speech on behalf of the Law; but this one also has often been exiled from his country because of his free speech for the sake of the faith; and often he has been beheaded for that same cause, if not in reality, yet in purpose. For the enemies of the truth, not bearing the eloquence of his tongue, were weaving countless snares from every side, and the Lord rescued him from them all. Come, therefore, let us hear this tongue, for which he was imperiled and saved. One would not be wrong to say of it what Moses said of the land of promise. What did he say of that? "A land flowing with milk and honey" (Exod. III, 8). This is also what must be said of this tongue: a tongue flowing with milk and honey. So that we may be satisfied with milk and honey, let our sermon now conclude; let us hear the lyre and the trumpet. When I perceive the sweetness of the words, I call his voice a lyre; but when I perceive the power of his thoughts, a certain trumpet of war, and such a one as the Jews had when they destroyed the walls of Jericho. For just as then the sound of the trumpets, swifter than fire, falling upon the stones, consumed and devoured everything, so also his voice now, falling no less than that trumpet upon the fortresses of the heretics, it overthrows their disputations and every height exalting itself against the knowledge of God. Therefore, that we may learn these things not so much through our own tongue as through his, let this our sermon now end, giving glory to God who grants us such teachers.
...it destroys reasonings and every height that exalts itself against the knowledge of God. Yet, that you may not learn these things through our tongue, but through his, let us bring our discourse to a rest, sending up glory to God, who has provided such teachers, for to Him is the glory for ever and ever. Amen.
FRAGMENT OF SAINT JOHN CHRYSOSTOM,
Where he speaks of the same Diodorus, from Facundus of Hermiane, who says in Book 4, ch. 2: Again, in another sermon, he said of his own teacher Diodorus: Not superfluously, as it appears, have we spent long-winded discourses. For truly, in the celebration of the Martyrs, we are reminded also of the living martyr, the one who dwells near the martyrdom of the spiritual river. For this man is a living martyr, and a martyr who is dead, and one who is dead often by his own resolve. Behold his mortified members, behold the figure bearing...NOTICE
Fronto Ducæus relegated this homily among the spurious works. On the contrary, Savile, in his notes, said it was of a better quality. Other learned men, among them Tillemont, also held it to be genuine. Savile notes that it contains many things similar to those found in the Homily against Drunkards and on the Resurrection, read above in Volume 2, pp. 441, 442, 443, which places are indicated in the notes. At the beginning of the homily also, certain things are found that are identical, and in almost the same words, to those in the Homily on the Camel-Driver and on the Cross, p. 398. Other minor things are also detected here and there which are found in other works of Chrysostom. Perhaps these prompted Fronto Ducæus, a sagacious man, to relegate this homily among the spurious ones. He undoubtedly thought it to be a patchwork compiled from various Chrysostom...DISCOURSE ON THE HOLY PASCHA.
1. It is fitting today for us all to cry out what was said by the blessed David: Who shall speak of the mighty acts of the Lord, and who shall make all His praises heard? (Ps. 105:2). For behold, the desirable and saving feast has come to us, the day of the resurrection of our Lord Jesus Christ, the pretext for peace, the occasion for reconciliation, the abolition of wars, the undermining of death, the defeat of the devil. Today, humans have been mingled with the angels, and those who are clothed in bodies now offer hymns with the incorporeal powers. Today, the tyranny of the devil is broken; today, the bonds of death are loosed, the victory of Hades is vanished; today, it is fitting again to say that prophetic voice: Where, O death, is your sting? Where, O Hades, is your victory? (1 Cor. 15:55). Today, the brazen...
Our Savior Christ has shut the gates of death and obliterated the very face of death. And what do I mean by "face"? He has also changed its name; for it is no longer called death, but dormition and sleep A: since, before the coming of Christ and the economy of the Cross, the very name of death was terrible. Certainly, the first man heard this sentence as a great punishment: "On the day that you eat of it, you shall die the death" (Gen. 2:17). And the blessed Job called it by this name: "Death is rest for a man" (Job 3:23). And the prophet David said: "The death of sinners is evil" (Ps. 33:22). It was called death not only as the separation of the soul from the body, but also as Hades. For hear the patriarch Jacob saying: "You shall lead my old age down to Hades with sorrow" (Gen. 42:38); and the prophet likewise: "Hades has opened wide its mouth" (Is. 5:14); another prophet also says: "He shall deliver me from the lowest Hades" (Ps. 85:13). You will find that in many places in the Old Testament, the departure from this life is called death and Hades. But since Christ our God was offered as a sacrifice and the resurrection followed, the kind Lord has removed those names and introduced into the world a new and strange way of life; the departure from this life is no longer called death, but dormition and sleep. And from where is this clear? Hear Christ saying: "Lazarus our friend sleeps, but I go that I may awaken him from sleep" (John 11:11). For just as it is easy for us to awaken and rouse one who is sleeping, so it is for the common Lord of all to raise him from the dead. But because what He said was new and strange, and the disciples themselves did not understand what was said until He lowered Himself to their infirmity and spoke it more clearly. The universal teacher, the blessed Paul, writing to the Thessalonians, says: "I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope" (1 Thess. 4:13). And again elsewhere: "Then also those who have fallen asleep in Christ have perished" (1 Cor. 15:18). And again: "We who are alive and remain shall by no means precede those who are asleep" (1 Thess. 4:15). And elsewhere again: "If we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus" (1 Thess. 4:14).
B You see everywhere, then, that we call death dormition and sleep; and why is it that we now, after the resurrection, easily despise that which was previously terrible? Do you see the splendid trophy of the resurrection? For through it, countless good things have come to us; through it, the deception of the demons has been dissolved; through it, we mock death; through it, we despise the present life; through it, we are stirred to desire the things to come; through it, although we are clothed with a body, we are of no lower condition than those who are incorporeal, if only we are willing. Today we conduct a brilliant victory triumph: today our Lord, having erected a trophy against death and having trampled upon the tyranny of the devil, has paved for us the way to salvation through the resurrection. Let us all, therefore, rejoice, exult, and be glad. For even if it is the Lord Himself who conquered and erected the trophy, it is nevertheless a common delight, a common joy. For He did everything for our salvation: and by the very means through which the devil conquered us, through these same means did Christ overcome him. He took the very same weapons, and through them He struck him down; and how, listen. A virgin, a tree, and death were the symbols of our defeat. For the virgin was Eve—for she had not yet known a man when she was seduced; the tree was the wood; death was the punishment taken from Adam. Do you see how a virgin, a tree, and death were signs of our defeat? Now see how the same things are the cause of our victory. In place of Eve, Mary; in place of the tree of the knowledge of good and evil, the tree of the Cross; in place of the death of Adam, the death of the Lord. Do you see how He conquered with the same weapons, and by the same means he was overthrown? Through the tree, the devil had conquered Adam; through the tree of the Cross, Christ defeated the devil. And that first one sent people to Hades; but this tree of the Cross brought back from Hades those who had departed; that one covered the one who had been struck down as if he were captive and naked, but this one displayed the Victor, naked, fixed on high, to all. And that earlier death dragged all into condemnation; but this later one raised up even those who were before it. "Who shall speak of the mighty acts of the Lord, or make all His praises heard?" (Ps. 105:2). Through death we have become immortal, through the fall we have risen, through defeat we have become victors.
C These are the accomplishments of the Cross, these are the greatest proof of the resurrection. Today the angels lead choirs, and all the heavenly powers exult, rejoicing in the salvation of the common race of men. For if there is joy in heaven and on earth over one sinner who repents (Luke 15:7), then much more so over the salvation of the world. Today He has brought back the human nature, freed from the tyranny of the devil, to its former nobility. For when I see my own first-fruits having gained the victory over death, I do not fear, I do not shudder at the war; nor do I consider my own infirmity, but I look to the immense power that will fight for me. For He who conquered the tyranny of death and removed all its power, what will He not do in the future for His own kind, whose form He deemed worthy to assume for His immense kindness, and through it descended into the arena against the devil? Today there is spiritual joy and gladness everywhere (a). Today both the assembly of the angels and the chorus of all the heavenly powers exult for the sake of the salvation of humans. Consider, therefore, beloved, the magnitude of the joy, because the heavenly powers also keep the feast with us: for they rejoice together in our good things. For even if that grace of the Lord pertains specifically to us, they nevertheless come into a share of the joy. Wherefore they are not ashamed to celebrate the feast with us. And why do I say that our fellow servants are not ashamed to celebrate the feast with us? Not even our Lord Himself is ashamed to do the same thing. What do I say, He is not ashamed? He even longs to celebrate the feast with us. From where is this clear? Hear Him saying: "With desire I have desired to eat this Passover with you" (Luke 22:15): if He desired to eat the Passover, then certainly He also desired to keep the feast with us. When, therefore, you see not only the angels and all the heavenly powers, but also the Lord of the angels celebrating the feast with us...
what is left for you now for a cause for rejoicing? Let no one therefore be downcast today because of poverty; for it is a spiritual feast.
Let no wealthy person be exalted because of wealth; for he cannot contribute anything from his money to this feast. For in the case of external feasts—I mean those of secular life—where there is much display of external attire and luxury at the table, naturally the poor man will be in despondency and downcast, and the rich man in pleasure and brightness. Why? Because the one is clothed in brilliant garments and sets before himself a more luxurious table; but the poor man is prevented by his poverty from displaying the same extravagance. Here, however, there is nothing of the kind; rather, all this inequality is removed, and there is one table for the rich and for the poor, for bond and for free. Even if you are rich, you do not possess more than the poor man; even if you are poor, you do not have less than the rich man, nor is your share of the spiritual feast diminished because of poverty; for grace is divine, and it does not look upon the distinction of persons. And why do I say that the same table is set before the rich and the poor? Even to him who is crowned with the diadem, and who wears the purple, the one who possesses the authority of the empire, and to the beggar who sits for his alms, one table is set. For such are spiritual gifts; it does not divide the communion according to rank, but according to intention and disposition. With the same boldness and honor, both the king and the beggar hasten to the enjoyment and communion of these divine mysteries. And why do I say with the same honor? Often the poor man does so with more boldness. Why? Because the king, surrounded by the cares of affairs and encompassed by many circumstances, as if he were on the high seas, is thus splashed on all sides by successive waves and contracts many sins, whereas the poor man, released from all these things and caring only for necessary nourishment, and pursuing an untroubled and quiet life, sitting as if in harbor and calm, approaches the table with great reverence.
δ. And not only this, but also from many other things do various despondencies arise for those occupied with worldly feasts. For again there, the poor man is in dejection, and the rich man in brightness, not because of the table alone and the luxury, but also because of the brilliant garments and the display of clothing. For what they suffer at the table, this they also endure regarding their garments. When, therefore, the poor man sees the rich man clothed in a more luxurious robe, he is struck with pain, he laments his own lot, he curses a thousand times. Here, however, even that despondency is abolished; for in all is a garment, the saving vestment; and A Paul shouts saying: "As many as were baptized into Christ, have put on Christ" (Gal. 3:27). Let us not therefore, I implore you, disgrace such a feast, but let us assume a frame of mind worthy of the graces given to us by the grace of Christ. Let us not abandon ourselves to drunkenness and gluttony, but considering the bounty of our Master, and that he honored both rich and poor alike, bond and free, and poured out the gift to all in common, let us requite the Benefactor for the favor he has shown us; for the recompense is a life that is sufficient and pleasing, and a soul that is sober and awakened. This feast and festival does not need money or expense, but only intention and a pure mind. Nothing bodily can be purchased from this, but everything is spiritual: the hearing of divine words, the prayers of the fathers, the blessings of the priests, the communion in the divine and ineffable mysteries, peace and concord, and spiritual gifts worthy of the generosity of the one who gives them. Let us therefore celebrate this feast in which the Lord rose. For he rose, and raised the world with himself. And he indeed rose, having broken the bonds of death; but he raised us, having loosed the chains of our own sins. Adam sinned, and he died; Christ did not sin, and he died. A new and paradoxical thing: that one sinned and died; this one did not sin and died. For what reason, and why? That he who had sinned and died might be enabled, through the one who did not sin and did die, to be freed from the bonds of death. Thus it often happens also in the case of those who owe money: someone owes money to another, and has not the ability to pay, and because of this he is held fast; another, not owing anything, but able to pay, by paying it, has released the debtor. Thus it also happened in the case of Adam and in the case of Christ. Did Adam owe death? And he was held by the devil; Christ did not owe it, nor was he held; yet he came and paid death on behalf of the one who was held, that he might release him from the bonds of death. Have you seen the achievements of the resurrection? B Have you seen the philanthropy of the Master? Have you seen the magnitude of his providence?
Let us not therefore be ungrateful toward such a benefactor, nor, because the fast has passed, become more sluggish; but now even more than before let us take greater care of the soul, lest, as the flesh is fattened, it become weaker, lest, while we care for the slave, we neglect the mistress. For what gain, tell me, is there in bursting oneself beyond what is necessary and in exceeding measure? This both harms the body and betrays the nobility of the soul. But let us be content with self-sufficiency and need, that we may fulfill what is proper for both soul and body, that we may not suddenly pour out everything collected from the fast. For do I forbid enjoying food and relaxing? I do not forbid this; but I advise being content with need, and cutting off excessive luxury, and not by exceeding the measure, harming the health of the soul. For no longer will such a person enjoy pleasure, having exceeded the boundaries of necessity; and those who have gone through the experience itself know this most accurately, having brought upon themselves a thousand kinds of diseases, and having endured much disgust. But that you will be persuaded by our exhortations, I do not doubt; for I know your obedience.
ε'. And for this reason, having ended the exhortation on this matter here, I wish to turn my discourse to those who on this light-bearing night have been deemed worthy of the gift of divine baptism, these beautiful plants of the Church, these spiritual flowers, the new soldiers of Christ. Before yesterday, the Master was on the Cross, but now he has risen; so also these, before yesterday, were held by sin, but now they have risen with Christ; he died in body and rose, these were dead in sin, and they rose from sin. For indeed C
earth brings forth, while the waters today show us a meadow much more beautiful than the earth itself. And do not marvel, beloved, if from the waters meadows distinguished by flowers have emerged: for the earth did not from the beginning bring forth the germs of herbs according to its own nature, but yielded to the command of the Master. He himself, when he caused living creatures to be drawn from the waters, commanded: "Let the waters bring forth the creeping things of living souls" (Gen. I, 20); and the precept went into action: an inanimate substance brought forth living animals. So now also, that same precept has wrought all things. Then He said, "Let the waters bring forth the creeping things of living souls"; now, however, they do not bring forth creeping things, but pour forth spiritual gifts. Then the waters brought forth irrational fish; now they have produced for us rational and spiritual fish, whom the apostles fished. "Come," He says, "after me, and I will make you fishers of men" (Matt. IV, 19). A new manner of fishing, indeed. For fishermen draw fish out of the waters and, once caught, kill them; we, however, cast them into the waters, and those who are caught are granted life. There was indeed of old a pool of water also among the Jews; but learn what that was capable of, so that you may clearly see the poverty of the Jews, and at the same time see our abundance. "An angel," it says, "was descending, and would disturb the water, and he who descended first after the commotion of the water, obtained health" (John V, 4). The Master of the angels descended into the streams of the Jordan; and, sanctifying the nature of the water, He healed the whole world. Therefore, there, he who descended after the first was not healed; for such a grace was given to the infirm and those creeping on the ground among the Jews; here, however, after the first the second descends, after the second the third and the fourth; and even if you say six hundred, and even if you cast the whole world into these spiritual streams, the grace is not consumed; the gift is not exhausted, the streams are not defiled, the liberality is not diminished. Have you seen the magnitude of the gift? Hear, you who today, this night, have been enrolled as citizens in the heavenly Jerusalem, and exhibit a guardianship worthy of the magnitude of the gifts, so that you may attract a more abundant grace: for a spirit grateful for what it has already received provokes the munificence of the Master. B It is not permitted to you, beloved, to live again in just any manner; but prescribe for yourself laws and rules, that you may perform all things accurately, and use great caution even regarding those things which are thought to be trivial. For the whole present life is a contest and a struggle, and it is right that those who have once entered into this stadium of virtue should altogether contain themselves: "For everyone who contends in the games restrains himself from all things" (I Cor. IX, 25). Do you not see how great a concern those who have undertaken a contest with men in athletic games have for themselves, and with how much abstinence they exercise their body? So, too, matters stand here: because our wrestling is not against men, but against the spiritual hosts of wickedness, let our exercise and abstinence be spiritual: for the arms also with which the Master clothes us are spiritual. Therefore, let the eye have its own boundaries and rules, that it may not be carried away rashly and immediately to whatever it meets; let the tongue also have its own barrier, that it may not anticipate the mind. For this reason the teeth and the lips were created for the guard of the tongue, that it might not ever unadvisedly burst forth through the doorway; but after it has duly ordered all things that pertain to itself, then let it proceed with all seemliness and decorum, and bring forth such words as may give grace to the hearers, C and pour forth such utterances as may contribute to their instruction. But it is necessary to avoid unbridled laughter entirely, and it is right to proceed with a modest and not a hurried walk, and with attire well-ordered; and thus it is necessary for him who has given his name to this stadium of virtue to bring himself into order in every way: for the outer conduct of the limbs is as it were an image of the state of the inner soul.
6. If from the beginning we set ourselves to such a habit, moving forward with ease thereafter, we shall traverse all virtue, and we shall not need much labor, and we shall draw to ourselves much help from heaven. For thus it will be permitted to sail through the billows of the present life in safety, and having overcome the snares of the devil, to attain eternal goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and for ever and ever. Amen.