MONITUM.
As to the time when Chrysostom delivered these sermons, and in what order these discourses should be placed, he himself indicates this shortly after the beginning. "For perhaps," he says, "you have now forgotten (since the Greek is not to be reported here) our having delivered many sermons in the interim on other subjects." For, when our Father had returned from that long journey to the imperial court, it was necessary to recount all the things that had occurred, and then to dispute with the Gentiles, so that we might confirm with all our might those who had been recalled to a better life by the force of calamity, who, having abandoned the error of the Gentiles, had betaken themselves to us, and to teach them from what darkness they had been freed to arrive at such a great light of truth. After these, we again enjoyed the festivals of the martyrs for many days, nor would it have been appropriate to the season for us, who lived near the shrines of the martyrs, to depart lacking the praises that are owed to them. Following these, there succeeded an exhortation to abstain from oaths, for when we perceived the whole nation of rustics entering the city, we deemed it necessary that they should be sent away instructed by us in this provision for their journey.
Regarding his statement that Chrysostom first, after the return of Bishop Flavian, recounted all the things that had happened to him in the delegation—that is, in the Emperor's court—that, I say, refers to the 21st Homily on the Statues (Tom. II), which was delivered after the return of Flavian, which return took place at the end of Lent in the year 387. And this discourse was delivered on the very day of the Lord's Resurrection; for Chrysostom signifies this at the beginning when he says: "Blessed be God, who has deigned that we celebrate this holy solemnity with you today with great joy and gladness." Following this homily, he spoke to the Gentiles, to confirm some of them who had been brought in by the force of calamity and had embraced the Christian religion; but the discourse itself, or the most important chapters of it—if he delivered more than one on the same subject—he relates afterwards. It is clear, however, that they have either perished through the injury of time or lie hidden hitherto. The following days, because the festivals of the martyrs occurred, were spent in celebrating their praises, though Chrysostom was absent due to infirmity. "To these succeeded," he says, "an exhortation to abstain from oaths," made for the sake of the rustics, who had arrived in the city in great number. We can scarcely doubt that this exhortation is the one cited as the 19th among the Homilies to the People of Antioch (Tom. II). For in that one, he begins thus: "You have been feasted on the holy martyrs these past days," and afterwards he treats at length of the arrival of the rustics and weaves a sermon on avoiding oaths longer than in the other 20 Homilies to the people of Antioch, in almost every one of which something is argued against oaths.
All the marks, therefore, which are found in this first Sermon on Anna, are enumerated in that 19th Homily to the people of Antioch, such that the order of the discourses must have been thus: and the Homily on the return of Flavian, which is now the 21st to the people of Antioch, must be placed first; secondly, he delivered one or more discourses against the Gentiles; thirdly, the praises of the martyrs were celebrated for many days, *πολλὰς ἡμέρας*; fourthly, he spoke before the rustics against oaths; finally, he began these Sermons on Anna. The Homily on the return of Flavian, therefore, leads the procession. But regarding the last homily, on the Sunday *τῆς ἐπισωζομένης*, Leon Allatius says that this is the fifth Sunday after Easter, which precedes the Ascension of the Lord. Savile thinks it is Palm Sunday; Tillemont, however, opines that it is Passion Sunday; I have agreed with this latter in the Preface to Volume II. But now I fear whether these can be reconciled, and I would more willingly accede to Allatius, since the fifth discourse, which is the last on Anna, was delivered after Pentecost; for the word *μεσοπεντηκοστῆς*, which has crept into the text twice, is an error of the scribes, as we prove there from the Manuscripts. Everything having been weighed, the matter seems to be entirely established in this way, and in this manner the calculation is to be set.
SERMON I
A That it is fitting to remember the fast both at Pentecost and always, and that not only the presence, but also the recollection of the fast is useful: and concerning the Providence of God, and that not the least part of it is, among other things, the love of parents towards their children: and that it is commanded, not only to fathers, but also to mothers, to shape the morals of their children, and finally concerning Anna.
If, after we have entertained some foreigner who has stayed with us for a few days, and have made him a participant in conversation and meal, we have sent him away; the day after his departure, a table having been set, we immediately recall him and the encounter of our words, and with much affection B long for him: this is also to be performed by us regarding the fast. For when it had stayed with us for forty days, we entertained it and sent it away with kindness: therefore, when for us the spiritual table is already to be set, let us remember it, and all the good things which it has brought to us. For not only the presence of the fast, but also the memory of the fast can be, in the highest degree, useful. And just as those whom we love, not only when they are present, but even when they come to our mind, fill us with much pleasure: so also the days of the fast, the assemblies, and the common gatherings, and other good things of which we were enjoying the benefit, delight us even by their mere memory, and if, having gathered all these, we remember—