1.
I joy, and rejoice with you all, that ye have actually put in practice that admonition of ours, which we lately made with respect to those who were absent, for the reason that they were not fasting. For I think that many of those who have dined 1 are to-day present; and go to fill up this goodly assemblage; and that this is the fact, I conjecture from the more brilliant spectacle that I see around me, and the greater concourse of hearers. Not in vain, it seems, did I lately 2 spend so many words on their account, appealing to your Charity, to draw them to their Mother; 3 and to persuade them that it is lawful, even after bodily nourishment, to partake also of that which is spiritual. And in which case, beloved, I ask, did ye act for the better; at the time of the last assembly when after your meal ye turned to your slumbers; or now, when after the meal ye have presented yourselves at the hearing of the divine laws? Was it best when ye loitered about in the forum, and took part in meetings which were no wise profitable; or now, when ye stand with your own brethren, and hear the prophetic oracles? It is no disgrace, beloved, to have eaten, but after eating to remain at home, and so to be deprived of this sacred banquet. For whilst thou remainest at home, thou wilt be more slothful and supine; but coming here thou wilt shake off all slumber and listlessness; and laying aside not only listlessness, 4 but also all sadness, thou wilt be more at ease, and in better heart in all the events that may happen.
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eristekoton. Suidas, however, places this meal about the third hour. ↩
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proen. Montfaucon assumes that this word is never applied to the preceding day: if so, ten epiousan, Hom. IX. sec. 10, cannot be the morrow, unless some accident delayed the delivery of this Homily. It may be the next Synaxis. ↩
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See Hom. IV. 1. ↩
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There is a play on the words ?thumia and rh<thumia which it seems impossible to preserve. ↩