delivered up to Egypt, and delivered Egypt from consumption by famine. For a temptation was offered to him by an Egyptian harlot, who was enslaved by love for him, and who sat by him, saying, "Sleep with me" (Gen. 39:7). For the Egyptian woman wished to strip him of his chastity in Egypt; but here, it is the Egyptian man A. But neither did she trip up the saint, nor did this man trip him up; but the temperance of liberty, the nobility of the children, and the incontinence of the barbarian woman were made manifest together.
2. Brethren, a thief does not enter where there is straw, and grass, and wood; but where gold, or silver, or a pearl lies; thus the devil does not enter where there is a fornicator, or a profane person, or a plunderer, or a covetous man; but where those who lead the solitary life are. Brethren, do we wish to unbridle our tongue against the Empress? But what shall I say? Jezebel is in an uproar, and Elijah flees; Herodias is glad, and John is bound; the Egyptian woman lies, and Joseph is cast into prison. If, therefore, they exile me, I imitate Elijah; if they cast me into the mire, Jeremiah; if into the sea, the prophet Jonah; if into a pit, Daniel; if they stone me, Stephen; if they behead me, John the Forerunner; if they scourge me, Paul; if they sawed B me, Isaiah. Would that it were with a wooden saw, so that I might enjoy the long-desired cross. An embodied woman wars against the disembodied; she who delights in baths and ointments and is entangled with a man, wars against the pure and spotless Church. But she too shall sit as a widow, even while her husband is still alive; for you are a woman, and you wish to make the Church a widow. Yesterday evening she called me the thirteenth apostle, and today she calls me Judas. Yesterday she sat with me in liberty, and today she has pounced upon me like a wild beast C. It ought to have been that the sun should be extinguished among us, and the moon not appear, rather than that we should forget the words of Job. For indeed Job, having endured such a blow, cried out nothing else but that, "Blessed be the name of the Lord for ever" (Job 1:21). For when his wife cried out saying, "Speak a word against the Lord, and die" (Id. 2:9), he rebuked her saying: "Why have you spoken as one of the foolish women?" (Ibid. v. 10). O ungrateful woman! O salve of pains! Tell me, woman, when you were once ill, did Job speak such things to you? And did he not cut away your disease by prayers and acts of kindness? When he lived in royal courts, when he had wealth, when he had royal treatment, you did not say such things, and now, seeing him sitting upon a dunghill, and covered with worms, you say this: "Speak a word against the Lord, and die." Was not temporary discipline sufficient for him, but do you also bring upon him eternal punishment through this word? But what does the blessed Job say? "Why have you spoken as one of the foolish women? If we have received good things from the hand of the Lord, shall we not endure the evil?" But what does this lawless and hateful one—this new Jezebel, I say—not cry out and say... but she sends consuls and tribunes to me, and merely threatens. And what has she brought upon me? Spiders sent out by a spider. Brethren D, all of you, because victory is laid up in labors, and a crown is laid up in contests, as the divine Paul was just saying: "I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall render to me in that day" (2 Tim. 4:7-8). Because to Him belong glory and power for ever and ever. Amen.
NOTICE ON THE TWO FOLLOWING ORATIONS AFTER THE RETURN FROM EXILE
The first is, therefore, very short; but the second, being longer, was spoken on the following day: hence Sozomen fell into error, for having mentioned that oration, he says that Chrysostom held it with the people when he returned, and applies to it the similarity to Abraham and Sarah. To this Greek oration, which we translate into Latin, we append the old interpretation, which is carried in previous editions; since from here and there some things are found that are fuller in the Greek, and some that are placed differently. The second also, which all admit to be a fetus of Chrysostom: since its authenticity Sozomen (424) asserts in the place cited above. One thing is that which causes not a little trouble. The exile of Chrysostom and his return from that exile fall into the year 403; the second, from which Chrysostom never returned, happened in the year 404. Since he was driven out a second time, an incursion was made into the church, and the baptistery was filled with blood; the latter events, which are of the year 404, are mentioned in this homily, which was spoken in the year 403, and [the text mentions] "the baptistery filled with blood." How could Chrysostom in the year 403 refer to events which happened in the following year? Savilius objects to this, and Tillemontius responds: that it is possible that this and the following year could happen. Perhaps someone else will say that these are additions, and perhaps translated from another work of Chrysostom that has perished. Certainly, this matter does not lack difficulty, and is weighed more fully in the Life of Chrysostom. Godefridus Tilmannus, who acted as a paraphrast rather than a translator, we reject his version, and we have prepared a new one.
AFTER THE RETURN FROM THE FIRST EXILE
1. What shall I say, or what shall I speak? Blessed be God! This I said when I departed, this I offer again—nay, even when I was there, I did not cease to say it. You remember that I brought Job into your midst, and said: "Blessed be the name of the Lord for ever" (Job 1.21). These pledges I left with you when I departed, these thanksgivings I repeat: "Blessed be the name of the Lord for ever." The circumstances were different, but the glorification is one. Driven out, I gave thanks; returned, I give thanks. The items are different, but the end of winter and summer is the same; one end: the fruitfulness of the field. Blessed be God who permitted the departure; blessed again be He who called me back to my return; blessed be God who allowed the storm; blessed be God who settled the storm and provided calm. I say these things to instruct you to bless God. Have good things happened? Bless God, and the good things remain. Have bad things happened? Bless God, and the bad things are resolved. For even Job, when he was rich, gave thanks, and when he became poor, he gave tribute of glory to God. He neither stole then, nor did he blaspheme then. The times were varied, but the mind was one: and the virtue of the helmsman was neither loosened by the calm nor submerged by the tempest. Blessed be God both when I was separated from you, and when I recovered you. Both were matters of the same providence. I was separated from you in body, but by no means in mind. See what great things the snares of the enemy have wrought. They increased their zeal, they kindled longing, and they procured for me six hundred lovers: heretofore my own loved me, now even the Jews honor me. They hoped that they would separate me from my own, but they have gained strangers. But thanks are to be rendered not to them, but to the name of God, who used their wickedness for our honor: for even the Jews crucified our Lord, and the world was saved; I owe no thanks to the Jews, but to the Crucified. Let them see how our God sees, what peace their snares have brought forth, what glory they have prepared. Before this, the church alone was filled; now the entire forum has become a church. One head from there to here occupies the space. No one commanded silence for your choir, and yet all remained in silence, all in compunction. Some were chanting, others were praising as blessed those who were chanting. Today there are games, and no one is present; but all have flowed into the church like torrents: but your gathering is a torrent, and your voices are rivers A which ascend to heaven and bear witness to your love for your father. Your prayers are more splendid to me than a diadem. Men and women together: "For in Christ Jesus there is neither male nor female" (Gal. 3.28). How shall I declare the powers of the Lord? You know how true is what I say: If anyone bears temptations bravely, he shall reap great fruit from them.
2. A discourse delivered in the church of the Apostles. — Therefore I have gathered you to the apostles. We come as those driven out to those who were driven out. We have been attacked by snares; they have been driven out. We come to Timothy, a new Paul. We come to the holy bodies that bore the stigmata of Christ. Never fear temptation, if you know you are instructed with a noble spirit: all the saints were crowned in this way. There is much bodily affliction, but greater is the tranquility of the soul. Would that you were always in hardship. So even the pastor rejoices when he undergoes labor for the sake of the sheep. What shall I say? Where shall I sow? I have no desert place. Where shall I labor? I have no open vineyard. Where shall I build? The temple is finished; my nets are breaking because of the multitude of the fish. What shall I do? There is no time to labor. Therefore I exhort you, not because you are in need of doctrine, but to show my genuine love for you. Everywhere the ears of corn are flourishing. There are so many sheep, and nowhere a wolf; there are so many ears of corn, and nowhere thorns; there are so many vines, and nowhere foxes. The biting beasts have been drowned, the wolves have fled. Who pursued them? Not I the pastor, but you the sheep. O nobility of the sheep! With the pastor absent, they routed the wolves. O beauty of the bride, or rather, purity! With her husband absent, she drove away the adulterers. O beauty and purity of the bride! She shows her beauty; she shows also her integrity. How did you drive away the adulterers? Because you loved your husband. How did you drive away the adulterers? By the magnitude of your chastity. Not B
[…not] arms, not spears, not shields: I showed them my beauty; they could not bear its splendor. Where are they now? In disgrace. Where are we? In exultation. The emperors are with us; the princes are with us. What shall I say? What shall I speak? "May the Lord add unto you and unto your children" (Ps. 113:14), and may your eagerness catch them like a net. Here, let us make an end of speaking, in all things giving thanks to the benevolent God, to whom is glory forever. Amen.
SERMON AFTER THE RETURN FROM THE PREVIOUS EXILE
A What shall I say? What shall I speak? Blessed be God. I spoke this sermon when departing; I repeated it when returning; and, while dwelling there, I turned it over in my mind. I think you remember that before this I had brought forward the blessed Job, saying in the midst: "Blessed be the name of the Lord" (Job 1:21). I returned to these words of thanksgiving. "Blessed be the name of the Lord" forever. The causes of things are diverse, but the glorification is one. When I was driven away, I offered blessings, and returning, I bless again. And if the causes are indeed varied, the definition is one. Over winter and summer, the end of cultivation is one: the subsequent fertility of the field. Blessed be God, who granted that I go forth; blessed be God, who commanded that I return; blessed be God, who permitted the winter; blessed be God, who dissolved the winter and made tranquility. I say these things to admonish you, that you may always bless. If evils occur, bless, and the evils will be dissolved. If prosperous things occur, bless, and the prosperity will persist. For Job, when he was in prosperity, blessed; and when he had become poor, he glorified. He was neither ungrateful then, nor did he blaspheme afterward. The times are indeed different, but the will is one: the tranquility does not dissolve, nor does the winter storm submerge, the action of the one who governs. Blessed be God, both when I am separated from you and when I have received you back again. In both is the providence of God. I am separated from you B in body, but I am not divided from you in soul. And from your affection, judge my own mind. And what shall I say? I am not separated from you; rather, I am inflamed with longing for you, which I trust is also the case with you. The snares did us no harm, envy did not injure us, but rather it increased our charity and multiplied the number of the disciples; for before this I was loved by my own, but now I shall be honored by the Jews. They hoped to separate me from my own children, but rather they joined strangers to me. I will not give thanks to them, but I will return glory to the mercy of God, who converted their evil attempts into what is better: for the Jews crucified Christ, and by his death the human race was saved; thanks are not due to them, but to the Crucified. Let them consider what good their battle achieved, what joy their snares prepared for us. Before this, the church was filled, but now churches have been made in the squares as well. And being of one mind, and joined together, you sing psalms, provoking God to look upon you; your voices have penetrated the secrets of heaven, so that every age might marvel, attentive to your psalmody. There is a horse race today, and few are there; nay, all are in the church: your multitude has become like a certain torrent and river. Your voices are raised to heaven, showing the love that is toward the Father. Your prayers have crowned my head. Prayer is more illustrious than any necklace of man or woman. "For in Christ Jesus there is neither male nor female" (Gal. 3:28). How shall I recount the powers of the Lord, or C recount his miracles? You see that what I say is true: because if anyone bears temptation manfully, he reaps great fruit from it. Therefore, I invited you to the apostles, that we might come to those who once suffered persecution. We have indeed suffered snares, but they were assaulted. Yet their enemies did them no harm: because these men won the whole world. Let us come to the holy bodies which bore the stigmata of Christ. Let us come to the new Paul, Timothy, and the other Peter, Andrew. We believe we are helped by their merits. If you possess a manly spirit, do not fear temptations. All the saints passed through these things. Great is the tribulation of the bodies, but greater the refreshment of the souls. May the Lord grant that you always increase and hold celebrated assemblies. For the glory of the shepherd is the multitude of the sheep. What shall I do? What shall I speak? I have no uncultivated field where I might sow. The vine shoots are extended, the temple is perfected, and because of the multitude of fish, my nets are breaking. What shall I do? I have no place for labor, but I have time to rejoice. Therefore I speak: not because you lack instruction, but that I might show my will to you. Everywhere the ears of corn are waving. Such great sheep, and nowhere a wolf; so many ears of corn, and nowhere a tare; such great vineyards, and nowhere a fox. Where now do the wolves lie hidden? Whither have the foxes gone that pursued them? O unheard-of event! The shepherd rests, and the sheep have driven away the pack of wolves, they have crushed the ambushes of the foxes. O wisdom of the sheep! O affection of the children! O charity of the disciples! O beauty of the bride! D With the husband absent, she drove away the adulterers; her riches have been displayed, her beauty has appeared. The robbers have gone away in confusion and have fled. Tell me, how have you pursued the wolves? How have you driven away the robbers? By frequent prayer, she says, to God. How have you despised the adulterers? By continuous tears, she says, from longing for the husband. I did not take up arms, I did not seize spears, I did not snatch up a shield; I only showed them my beauty, upon seeing which they were wounded and fled. Where are they now? Without a doubt, in confusion. Where are we? In joy. Where now are they? They are wasting away from the evil of their own conscience. But where are we? In great exultation we glorify God. What shall I say? What shall I speak? "May the Lord add unto you and unto your children" (Ps. 113:14): and may the Lord lift up his countenance upon you and show mercy to you, in Christ Jesus our Lord, with whom to God the Father, and the Holy Spirit, is honor, glory, and power through unending ages. Amen.
HOMILY OF THE SAME, AFTER HIS RETURN FROM THE FIRST EXILE
A When Pharaoh snatched away Sarah from Abraham, that fair and beautiful woman, the wicked and barbarian Egyptian, having looked upon her beauty with unrighteous eyes, wished to commit adultery—at that time, God did not immediately send punishment at the very beginning, so that the justice of the righteous man, the chastity of the woman, the unrestrained nature of the barbarian, and the kindness of God might stand out: the virtue of the righteous man, because he bore the event with thanksgiving; the chastity of the woman, because, having fallen into the hands of barbarians, she preserved her modesty; the unrestrained nature of the barbarian, because he invaded a strange bridal chamber; and the kindness of God, because, when matters were desperate for men, he then bestowed a crown upon the righteous one. These things happened then to Abraham; they have happened again today to the Church. This Egyptian—for he was like that Egyptian—had his bodyguards, as that one had his attendants. That one snatched Sarah; this one snatched the Church. One night that one kept her; this one occupied her for one day—and he was not permitted to occupy her even for one day, but only so that the chastity of the bride might be revealed; for even though he was entering in, the beauty of her chastity was not corrupted, even though he had prepared for adultery, and the tablets had been adorned, and many from the house had subscribed. The machinery was adorned, but it had no outcome. His wickedness and the kindness of God were revealed at the same time. But that barbarian of old, when his sin was recognized, confessed his transgression—for he said to Abraham: "Why have you done this? Why did you say, 'She is my sister'? And I was close to sinning" (Gen. 12:18-19). But this one, even after the crime, persisted in the struggle. O miserable and unhappy one! Having sinned, be quiet; do not add sin to sin. And she indeed returned, furnished with Egyptian riches; and the Church also returned, furnished with the riches of the mind, and having become more temperate. Observe the madness of the barbarian. You cast out the shepherd: why did you dissipate the flock? You removed the pilot: why did you shatter the rudder? You cast out the vine-dresser: why did you tear up the vines? Why did you lay waste to the monasteries? You imitated the invasion of barbarians.
B He did everything so that it might be learned that the flock was present here, led by Christ the shepherd. While the shepherd was absent, the flock remained together, and the apostolic word was fulfilled: "Not in my presence only, but now much more in my absence, work out your salvation with fear and trembling" (Phil. 2:12). Those people, fearing your virtue, the power of charity, and the love for me, were threatening us. "We dare do nothing," they said, "in the city: give him to us outside." Take me outside, so that you may learn the love of the Church, so that you may recognize the generous disposition of my children, the virtue of the soldiers, the strength of the armed men, the splendor of the diadems, the abundance of riches, the greatness of love, the constant patience, the flower of liberty, the glory of the victory, the mockery of your ruin. O new and wonderful things! The shepherd is absent, and the flock exults; the leader is far away, and the soldiers are armed. Not only did the church have an army, but the whole city was a church. The streets, the marketplaces, the air were sanctified; heretics were converted, the Jews were made better, priests were condemned, and the Jews lauded God and were running to us. So it happened in the time of Christ. Caiaphas nailed him to the cross, and the thief confessed. O new and wonderful things! Priests killed, and magi worshipped. Let these things not disturb the Church. Unless these things had happened, our riches, which were truly present, would not have been shown. For just as Job, even if he were righteous, would not have been seen as such if his wounds and worms had not appeared, so also your riches would never have been known if traps had not been prepared. God, almost as if excusing himself to Job, says: "Do you think that I have answered you in any other way than that you might appear righteous?" (Job 40:8). They laid traps, they stirred up war, and they were defeated. How did they wage war? With clubs. How were they defeated? With prayers. "If someone strikes you on the right cheek, turn to him the other also" (Matt. 5:39). You bring clubs into the church and you attack her; where there is peace for all, you stir up war; you do not respect the place, miserable and unhappy one, not the dignity of the priesthood, not the greatness of the office. The baptistery was filled with blood; where there is the remission of sins, there is the shedding of blood. In which army do these things happen? The Emperor enters and casts aside his shield and diadem; you entered, and you snatched up clubs. He leaves behind the symbols of empire; you bring in the symbols of war. But you did not harm my bride in any way, but she remains, exhibiting her own beauty.
C I rejoice in this, not only because you conquered, but because you conquered while I was absent. If I had been present, I would have come with you into the share of the victory; but because I withdrew, the trophy was yours alone. But indeed, that too is my praise; and again I come with you into the share of the victory, because I so educated you that even with your father absent you showed your nobility. For just as strenuous athletes exhibit their own strength even with the trainer absent, so also the generosity of your faith, even with the teacher absent, exhibited its own good disposition. What need is there of words? The stones cry out, the walls emit a voice. Go to the imperial halls, and you hear the station: "The people of Constantinople." Go to the sea, seek the desert, the mountains, the houses: your praise is described everywhere. With what weapons did you conquer? Not with wealth, but with faith. O people who love your teacher! O people who cherish your father! Blessed city, not because of columns and gilded ceilings, but because of your virtue! So many and so great were the traps, and your prayers conquered; and rightly so: for the prayers were constant, and fountains of tears were flowing. They were brandishing weapons, you were brandishing tears; they were breathing fury, you were breathing gentleness. Do what you will: you pray. They D [This is where the Greek text ends on this page].
are those who stood against us? Have we moved weapons? Have we drawn bows? Have we shot arrows? We prayed, and they fled; for they were undone like a spider, while you remained like a rock. Blessed am I for your sake. I knew even before this what great wealth I possessed, but I have marveled even now. I was far away, and a city was being transplanted. Because of one man, the sea became a city. Women, men, children of tender age, women carrying infants—they dared the sea; they despised the waves. A slave did not fear a master, nor did a woman remember her natural infirmity. The marketplace became a church, and all things became so for our sake. For whom did you not instruct? You received the Empress joining in your chorus; for I will not conceal her zeal. I do not say these things to flatter the Empress, but to honor piety; for I will not conceal her zeal. For she did not take up weapons, but the virtuous deeds of the spirit. I was led away at that time—you know how. For one must speak even of painful things, that you may learn the good ones; but learn how I was led away, and how I returned. "They that sow in tears shall reap in joy. They went on their way weeping, carrying their seeds; but they shall come again with joy, bringing their sheaves" (Ps. CXXV, 5, 6). These words became deeds. You received us with thanksgiving while we were in pain, and you sent us on our way. And not even after a long time—after one day all things were undone. For the delay happened for your sake, since God had undone it from the beginning.
4. Now I tell you the secret. I was carried across the sea alone, bearing the Church; for love is not narrowed. The ship was not straitened; "You are not narrowed in us" (2 Cor. VI, 12). I went away caring for your affairs, separated in body, but joined in spirit; I went away calling upon God, and entrusting to Him your love; I went away, and I sat alone, concerned for your affairs, deliberating alone regarding my departure. Suddenly, at the dead of night, this most God-loving Lady A sent letters on that very first day, saying these words (for one must tell even her words): "Let not your Holiness think that I knew what had happened. I am innocent of your blood. Wicked and corrupt men devised this machine; but God, to whom I act as priest, is witness of my tears." When did she pour out a libation? For her tears became a libation. The priestess, self-ordained, offering to God and pouring out tears and confession and repentance, not on behalf of a priest, but on behalf of the Church, on behalf of a people scattered. She remembered, she remembered even the children and the baptism. "I remember," she said, "that it was through your hands that my children were baptized." This is what the queen said; but the priests, for envy, were all ignorant of the place where they were staying. And wonder of wonders, she went about everywhere trembling as if for a child, not in body, but by her own escort of soldiers. B For she had not captured the place where they were staying. Everywhere she sent, being concerned lest he be murdered, lest he be slain, and we lose the prize. I show this alone, and things from my own side; I seek only this, and they do not prevail. The C enemies went about everywhere, spreading nets, that they might catch and bring him back into their hands. Then she even implored, and touched the royal knees, making her husband an associate in the hunt; just as Abraham did with Sarah, so she did with her husband. "We have lost," she says, "the priest; but let us bring him back. There is no hope for us in the kingdom if we do not bring him back." It is impossible for me to be a partner to any who have done these things; shedding tears, beseeching God, showing every artifice. You also know with what good will she received us, how she embraced us as her own members, how she said that she herself was striving with you. For these words did not escape your gratitude, because you received the mother of the Churches, the nurse of the monastics, and the patroness of the saints, the staff of the poor. Her praise becomes glory to God, a crown for the Churches. Shall I mention her fervent longing? Shall I mention her nobility toward me? In the deep of night yesterday she sent these words, saying: "Say to him: my prayer has been fulfilled; I have demanded the accomplishment; I have been crowned more than by the diadem; I have received back the priest, I have restored the head to the body, the pilot to the ship, the shepherd to the flock, the bridegroom to the bridal chamber."
5. The adulterers were put to shame. Whether I live, or die, it no longer matters to my mind. You see the triumphs of the trial. What shall I do, to pay you a reward worthy of your love? I cannot pay a worthy one, but what I have, I give. I love to be ready to pour out my blood for your salvation. No one has such children, no one such a flock, no one such a fertile field. I have no need of farming; I sleep, and the stalks flourish. I have no need of labor; I rest, and the sheep prevail over the wolves. What shall I call you? Sheep or shepherds, or pilots, or soldiers and generals? I verify all these names for you. When I see the good order, I call you sheep; when I see the providence, I address you as shepherds; when I see the wisdom, I call you pilots; when I see the bravery and the strength of mind, I call you all soldiers and generals. O toil, O providence for the people! You have driven away the wolves, and you shall not be carefree. The sailors who were with you have turned against you, those who prepared war for the ship. You cry out to cast out the clergy, and another clergy for the Church. What is the need of shouting? They departed, and they were driven out; they were put to flight with no one pursuing. No man accuses them, but their own conscience. If an enemy had reproached me, I would have endured it. Those who were with us have turned against us; those who were steering the ship with us, wished to sink the ship. I marveled at your discretion. I say these things, not inciting you to sedition. For sedition is what they have, but what you have is zeal. For you did not deem them worthy to be killed, but to be hindered; this is for your sake, and for the sake of the Church, so that it might not again be submerged. For your bravery did not allow the storm to happen, but their mind caused the tempest. And I, I do not judge by the outcome, but by their mind. A man standing at the altar, with such a multitude D
(Beginning from the start of the provided Greek text, as Migne's Latin column continues the translation of the preceding segment):
...science, and the providence of the Emperors. For they are not so anxious about war as they are about the Church, nor so concerned for the city as they are for the Church. Let us therefore pray to God; let us beseech her, let us persevere in our prayers, and let us not, because the calamity has been dissolved, become more sluggish. Therefore, let us pray up to this very day that those sad things may be dissolved. Let us give thanks to God: as we were then valiant, so let us now be diligent. For all these things let us give thanks to God, to whom be glory and empire, with the Son and the Holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.
A O you who stand at the altar, to whom the care of so great a people has been entrusted, when you ought to have suppressed these sad things, you have increased the storm, you have brandished the sword against yourself, you have consumed your children, if not in fact and experiment, at least in spirit. But God forbade it. Therefore, I marvel at you and praise you, because after the war, having reconciled peace, you take care that the perfect peace may remain. For it is necessary that the governor should be of one mind with the sailors: for if they disagree, the boat is sunk. Do you stabilize this peace through the grace of God; I will make you fellow-participants in security. Without you I will do nothing, nor without the most religious Augusta. For she also cares, she is anxious, and she does nothing else, so that that which has been planted may remain firm, so that the Church may live without waves. I have praised, therefore, your knowledge and the providence of the Emperors. For they are not so anxious about war as about the Church, not so about the city as about the Church. Let us pray, therefore, to God; let us beseech her, let us persevere in prayers, and let us not, because the calamity is dissolved, become more sluggish. Therefore, up to this day, let us pray that those sad things may be dissolved. Let us give thanks to God: as we were then valiant, so now let us be studious. But for all these things let us give thanks to God, to whom is the glory and the power with the Son and with the good and life-giving Spirit, now and always, and unto the ages of ages. Amen.
NOTICE ON THE HOMILY ON THE CANAANITE WOMAN AFTER THE RETURN FROM EXILE HABITAT BY CHRYSOSTOM
There has been a dispute concerning the authenticity of this homily. Savile, a sagacious and learned man, held it as genuine: for he says this in his Notes p. 726: "We have corrected a copy of this oration, transcribed from the Palatine Library, from two Manuscripts in the Library of the Duke of Bavaria. It has many things in common with Homily 52 on Matthew (which is 53 according to Morell), and the Augustan Catalog does not recognize it. I think, however, that it is authentic, although written somewhat languidly, as are many of these Constantinopolitan ones of ours." Fronto Ducæus seems to think otherwise, who in his Notes on this homily p. 1034, volume VI, speaks thus: "Savile had the Greek text of this homily transcribed from the Palatine Codices, and corrected it from the Bavarian ones; he also thinks it is a genuine work of Chrysostom, although it is not recognized by the Augustan Catalog, and appears to be written somewhat languidly. Which indeed is wonderful, since Sixtus of Siena had earlier warned that it exists in Origen, Sermon 7 in diverse places, and among the homilies from various places in Matthew is the seventeenth, that is, in that farrago of Sermons which he judges to be rather of some monk who published explanations of the Gospels intermixed with various allegories. Furthermore, it has a different interpreter in Origen, and it is shorter than in the book from various places in Matthew: in both places, however, it begins with those words, *The evangelist marvels*, which you will find p. 298 D [edit. Morel.] of this edition: but those things which precede from the beginning of the homily, a certain ancient interpreter translated into Latin: and they are held as the fourteenth homily from various places in Matthew: *Many storms, the restlessness of the air...* and we have obtained another translation in Lotharingia, extracted from a MS Codex, which we have reviewed in conjunction with that same 17th homily, and we have amplified it with various readings and emendations from a collation with the Greek Codex of the most illustrious Cardinal Perron." Thus Fronto Ducæus, according to whose opinion without doubt this homily was published among the Spurious in the Morel. edition, Volume VI. But Tillemont protests against this opinion, and thinks it should be retained among the true and genuine ones, because no sufficiently suitable reason is brought forward for its rejection. B Certainly, as far as concerns the first part up to that point, numb. 3: *The evangelist marvels, behold a woman*, etc.