[7.] These words let us also listen to, all of us, as many as in this place approach with the poor to this holy Table, but when we go out, do not seem even to have seen them, but are both drunken and pass heedlessly by the hungry; the very things whereof the Corinthians were accused. And when is this done? say you. At all times indeed, but especially at the festivals, where above all times it ought not so to be. Is it not so, that at such times, immediately after Communion, drunkenness succeeds and contempt of the poor? And having partaken of the Blood, when it were a time for thee to fast and watch, thou givest thyself up to wine and revelling. And yet if thou hast by chance made thy morning meal on any thing good, thou keepest thyself lest by any other unsavory viand thou spoil the taste of the former: and now that thou hast been feasting on the Spirit thou bringest in a satanical luxury. Consider, when the Apostles partook of that holy Supper, what they did: did they not betake themselves to prayers and singing of hymns? to sacred vigils? to that long work of teaching, so full of all self-denial? For then He related and delivered to them those great and wonderful things, when Judas had gone out to call them who were about to crucify Him. Hast thou not heard how the three thousand also who partook of the Communion continued even in prayer and teaching, not in drunken feasts and revellings? But thou before thou hast partaken fastest, that in a certain way thou mayest appear worthy of the Communion: but when thou hast partaken, and thou oughtest to increase thy temperance, thou undoest all. And yet surely it is not the same to fast before this and after it. Since although it is our duty to be temperate at both times, yet most particularly after we have received the Bridegroom. Before, that thou mayest become worthy of receiving: after, that thou mayest not be found unworthy of what thou hast received.
"What then? ought we to fast after receiving?" I say not this, neither do I use any compulsion. This indeed were well: however, I do not enforce this, but I exhort you not to feast to excess. For if one never ought to live luxuriously, and Paul showed this when he said, "she that giveth herself to pleasure is dead while she liveth" (1 Tim. v. 6.); much more will she then be dead. And if luxury be death to a woman, much more to a man: and if this done at another time is fatal, much more after the communion of the Mysteries. And dost thou having taken the bread of life, do an action of death and not shudder? Knowest thou not how great evils are brought in by luxury? Unseasonable laughter, disorderly expressions, buffoonery fraught with perdition, unprofitable trifling, all the other things, which it is not seemly even to name. And these things thou doest when thou hast enjoyed the Table of Christ, on that day on which thou hast been counted worthy to touch His flesh with thy tongue. What then is to be done to prevent these things? Purify thy right hand, thy tongue, thy lips, which have become a threshold for Christ to tread upon. Consider the time in which thou didst draw near and set forth a material table, raise thy mind to that Table, to the Supper of the Lord, to the vigil of the disciples, in that night, that holy night. Nay, rather should one accurately examine, this very present state is night. Let us watch then with the Lord, let us be pricked in our hearts with the disciples. It is the season of prayers, not of drunkenness; ever indeed, but especially during a festival. For a festival is therefore appointed, not that we may behave ourselves unseemly, not that we may accumulate sins, but rather that we may blot out those which exist.
I know, indeed, that I say these things in vain, yet will I not cease to say them. For if ye do not all obey, yet surely ye will not all disobey; or rather, even though ye should all be disobedient, my reward will be greater, though yours will be more condemnation. However, that it may not be more, to this end I will not cease to speak. For perchance, perchance, by my perseverance I shall be able to reach you.
Wherefore I beseech you that we do not this to condemnation; let us nourish Christ, let us give Him drink, let us clothe Him. These things are worthy of that Table. Hast thou heard holy hymns? Hast thou seen a spiritual marriage? Hast thou enjoyed a royal Table? Hast thou been filled with the Holy Ghost? Hast thou joined in the choir of the Seraphim? Hast thou become partaker of the powers above? Cast not away so great a joy, waste not the treasure, bring not in drunkenness, the mother of dejection, the joy of the devil, the parent of ten thousand evils. For hence is a sleep like unto death, and heaviness of head, and disease, and obliviousness, and an image of dead men's condition. Further, if thou wouldst not choose to meet with a friend when intoxicated, when thou hast Christ within, durst thou, tell me, to thrust in upon Him so great an excess?
But dost thou love enjoyment? Then, on this very account cease being drunken. For I, too, would have thee enjoy thyself, but with the real enjoyment, that which never fadeth. What then is the real enjoyment, ever blooming? Invite Christ to sup [155] (Rev. ii. 20.) with thee; give Him to partake of thine, or rather of His own. This bringeth pleasure without limit, and in its prime everlastingly. But the things of sense are not such; rather as soon as they appear they vanish away; and he that hath enjoyed them will be in no better condition than he who hath not, or rather in a worse. For the one is settled as it were in a harbor, but the other exposes himself to a kind of torrent, a besieging army of distempers, and hath not even any power to endure the first swell of the sea. [156]
That these things be therefore not so, let us follow after moderation. For thus we shall both be in a good state of body, and we shall possess our souls in security, and shall be delivered from evils both present and future: from which may we all be delivered, and attain unto the kingdom, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and ever, and world without end. Amen.
[143] tes sunaxeos.
[144] philotimian.
[145] schismata.
[146] vid. S. Chrys. on S. Matth. Hom. 59.
[147] hina.
[148] eis meteoron aphiesi, "sends it out into the air."
[149] en to phagein.
[150] chala ton tonon, athroon legon.
[151] mustagogian.
[152] eucharistia.
[153] ton prokeimenon.
[154] exenechtheisan, perhaps "officially declared."
[155] ep ariston.
[156] ten zalen tauten.