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are found. Since a horse that is to be victorious, whether for war or for racing, must be spirited and noble; but the same horse would be good for nothing, if not disciplined with a bridle, and having learned gentleness through more strenuous training.

∆ʹ. And this is, for the most part, what has torn limbs apart, set brothers at odds, thrown cities into confusion, driven peoples to madness, armed nations, raised up kings, [set] priests against the people and one another, the people against themselves and the priests, parents against children, children against parents, husbands against wives, wives against husbands. All the names of goodwill, slaves and masters against each other, teachers and students against each other, old and young, and dishonoring the law of reverence, that greatest help toward virtue, it has introduced that of arrogance; and we have become not tribe against tribe, and tribe against itself, for which Israel of old was reproached; nor Israel and Judah, the two divisions of one nation, and a small one at that, but by households and necessary partnerships, and as it were each man against himself, we have been divided, the whole world, and the entire race of men, as far as the divine word has spread; and anarchy has become polyarchy, and our bones have been scattered by the side of Hades; and it was necessary, since we had conquered the external enemies, that we should be destroyed by one another, and, like madmen, touching our own flesh, not even to perceive it, but even to rejoice in the evil more than others do in peace, and to make misfortune a gain, and to consider the destruction a service offered to God, and to be divided, and to be set on fire, not with the praiseworthy division, but with the blameworthy one, nor with the cleansing fire, but with the destructive one. For the sharp word, the sword of Christ, does not divide believers from unbelievers, nor is the fire cast and kindled, the faith which consumes matter and devours it, and the fervor of the Spirit; but in the opposite way than before, we are consumed and cut. 36.180

Εʹ. This is what has made the one Church to be many parts, and has divided it, not into one Paul, or Cephas, or Apollos, or this one who plants, or that one who waters; but it has shown forth many Pauls, and Apolloses, and Cephases, from whom we are called instead of Christ, the great and new name, and whose we are said to be; and would that I had only this to say; but also many (I shudder to say it) Christs instead of one, the one begotten, the one created, and the one beginning from Mary, and the one who dissolves back to where he came into being, and the man without a mind, and the one who is, and the one who appears. And likewise also many Spirits, the uncreated, and the creature, and that which is of equal honor, and the energy, and the mere name. It is necessary to know one God the Father, without beginning, and unbegotten, and one Son begotten of the Father, and one Spirit having existence from God, conceding to the Father unbegottenness, and to the Son begottenness; but in other respects of one nature, and enthroned together, and of equal glory, and of equal honor; to know these things, to confess these things, to stop at these things, and to dismiss the much nonsense, and the profane empty utterances of words, to those who have leisure. What has moved all these things? Unrestrained heat without reason and knowledge, and the voyage of faith without a pilot.

ςʹ. Knowing this therefore, brethren, let us neither be sluggish toward what is good, but let us be fervent in the Spirit, lest we sleep little by little unto death, or, while we sleep, the enemy sow the evil seeds; for sluggishness is yoked with sleep; nor let us be fiery with irrationality and self-love, that we may not be carried away, nor fall outside the royal road; stumbling in some one way at least, either needing goads because of sluggishness, or being cast down from a cliff because of heat. But having taken from both what is useful, from the one gentleness, from the other zeal; let us flee from what is harmful in both, from the one sloth, from the other rashness; that we may neither be fruitless through deficiency, nor be in danger through excess. For equally useless are both inactive sluggishness, and

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εὑρίσκονται. Ἐπεὶ καὶ ἵππον θυμοειδῆ μὲν εἶναι χρὴ καὶ γενναῖον, τὸν ἐσό μενον νικηφόρον, εἴτε πολεμιστήριον, εἴτε ἁμιλ λητήριον· εἴη δ' ἂν ὁ αὐτὸς οὐδὲν ἀγαθοῦ, μὴ χαλινῷ παιδευθεὶς, καὶ γυμνασίᾳ φιλοπονωτέρᾳ μα θὼν ἡμερότητα.

∆ʹ. Καὶ τοῦτό ἐστιν, ὡς ἐπὶ τὸ πλεῖστον, ὃ διέσπασε μέλη, διέστησεν ἀδελφοὺς, πόλεις ἐτάραξε, δήμους ἐξέμηνεν, ὥπλισεν ἔθνη, βασιλεῖς ἐπανέστησεν, ἱερεῖς λαῷ καὶ ἀλλήλοις, λαὸν ἑαυτῷ καὶ ἱερεῦσι, γονεῖς τέκνοις, τέκνα γονεῦσιν, ἄνδρας γυναιξὶ, γυναῖκας ἀνδράσι. Πάντα τὰ τῆς εὐνοίας ὀνόματα, δούλους καὶ δεσπότας ἀλλήλους, ἀλλήλους διδασκάλους καὶ μαθητὰς, πρεσβύτας καὶ νέους, καὶ τὸν τῆς αἰδοῦς ἀτιμάσαν νόμον, τοῦ μεγίστου πρὸς ἀρετὴν βοηθή ματος, τὸν τῆς αὐθαδείας εἰσήνεγκεν· καὶ γεγόνα μεν οὐ φυλὴ, καὶ φυλὴ καθ' ἑαυτὴν, ὃ πάλαι ὁ Ἰσραὴλ ὠνειδίζετο· οὐδὲ Ἰσραὴλ καὶ Ἰούδας, τὰ δύο καὶ ἑνὸς ἔθνους καὶ μικροῦ τούτου τμήματα, κατ' οἴκους δὲ καὶ συζυγίας τὰς ἀναγκαίας, καὶ οἷον πρὸς ἑαυτὸν ἕκαστος, ἐμερίσθημεν, ἡ οἰκουμένη πᾶσα, καὶ γένος ἅπαν ἀνθρώπων, ὅσον ὁ θεῖος λόγος ἐπέδραμεν· καὶ γέγονεν ἀναρχία, ἡ πολυαρχία, καὶ διεσκορπίσθη τὰ ὀστᾶ ἡμῶν παρὰ τὸν ᾅδην· καὶ ἐχρῆν, ἐπειδὴ τῶν ἐκτὸς ἐχθρῶν ἐκρατήσαμεν, ὑπ' ἀλλήλων ἡμᾶς καταλυθῆναι, καὶ, καθάπερ τοὺς μαινομένους, τῶν ἰδίων σαρκῶν ἁπτομένους, μηδὲ αἰσθάνεσθαι, ἀλλὰ καὶ χαίρειν τῷ κακῷ πλέον, ἢ εἰρηνεύοντες ἕτεροι, καὶ κέρδος ποιεῖσθαι τὴν συμφορὰν, καὶ ἡγεῖσθαι λατρείαν εἰσφέρειν τῷ Θεῷ τὴν κατά λυσιν, καὶ διαιρεθῆναι, καὶ ἐμπρησθῆναι, οὐ τὴν ἐπαινετὴν διαίρεσιν, ἀλλὰ τὴν ψεκτὴν, οὐδὲ τὸν κα θάρσιον ἐμπρησμὸν, ἀλλὰ τὸν ὀλέθριον. Οὐ γὰρ ὁ το μὸς διαιρεῖ λόγος, ἡ Χριστοῦ μάχαιρα, τοὺς πισ τεύοντας ἀπὸ τῶν ἀπίστων, οὐδὲ πῦρ βάλλεται, καὶ ἀνάπτεται, ἡ δαπανῶσα τὴν ὕλην καὶ ἐσθίουσα πίστις, καὶ ἡ ζέσις τοῦ Πνεύματος· ἀλλ' ἐναν τίως ἢ πρότερον, δαπανώμεθα καὶ τεμνόμεθα. 36.180

Εʹ. Τοῦτό ἐστιν ὃ πολλὰ εἶναι μέρη τὴν μίαν Ἐκ κλησίαν πεποίηκε, καὶ διέστησεν, οὐκ εἰς ἕνα Παῦ λον, ἢ Κηφᾶν, ἢ Ἀπολλὼ, ἢ τὸν δεῖνα φυτευτὴν, ἢ τὸν δεῖνα ποτιστήν· πολλοὺς δὲ ἀνέδειξε Παύ λους, καὶ Ἀπολλὼς, καὶ Κηφὰς, ἀφ' ὧν ἀντὶ Χρι στοῦ καλούμεθα, τὸ μέγα καὶ καινὸν ὄνομα, καὶ ὧν εἶναι λεγόμεθα· καὶ εἴθε τοσοῦτον εἶχον εἰ πεῖν· ἀλλὰ καὶ πολλοὺς (ὃ φρίττω λέγων) Χριστοὺς ἀνθ' ἑνὸς, τὸν γεννώμενον, τὸν κτιζόμενον, καὶ τὸν ἀπὸ Μαρίας ἀρχόμενον, καὶ τὸν ἀναλύοντα ὅθεν εἰς τὸ εἶναι προῆλθε, καὶ τὸν ἄνουν ἄνθρωπον, καὶ τὸν ὄντα, καὶ τὸν φαινόμενον. Ὡς δὲ καὶ πολλὰ Πνεύ ματα, τὸ ἄκτιστον, καὶ τὸ κτίσμα, καὶ τὸ ὁμό τιμον, καὶ τὸ ἐνέργημα, καὶ τὸ ψιλὸν ὄνομα. ∆έον ἕνα Θεὸν Πατέρα γινώσκειν, ἄναρχον, καὶ ἀγέννητον, καὶ Υἱὸν ἕνα γεγεννημένον ἐκ τοῦ Πατρὸς, καὶ Πνεῦμα ἓν ἐκ Θεοῦ τὴν ὕπαρξιν ἔχον, παραχωροῦν Πατρὶ μὲν ἀγεννησίας, Υἱῷ δὲ γεννήσεως· τὰ δὲ ἄλλα συμφυὲς, καὶ σύνθρονον, καὶ ὁμόδοξον, καὶ ὁμότιμον· ταῦτα εἰδέναι, ταῦτα ὁμολογεῖν, μέχρι τούτων ἵστασθαι, τὴν δὲ πολλὴν φλυαρίαν, καὶ τὰς βεβήλους κενοφωνίας τῶν λόγων, τοῖς σχολὴν ἄγου σιν ἀποπέμπεσθαι. Τί τὸ ταῦτα πάντα κεκινη κός; Θερμότης χωρὶς λόγου καὶ ἐπιστήμης ἄσχετος, καὶ πίστεως πλοῦς ἀκυβέρνητος.

ςʹ. Τοῦτο οὖν εἰδότες, ἀδελφοὶ, μήτε νωθεῖς ὦμεν πρὸς τὸ καλὸν, ἀλλὰ τῷ Πνεύματι ζέωμεν, μήποτε ὑπνώσωμεν κατ' ὀλίγον εἰς θάνατον, ἢ, καθεύδουσιν ἡμῖν, ἐπισπείρῃ τὰ πονηρὰ σπέρματα ὁ ἐχθρός· νω θεῖα γὰρ ὕπνῳ σύζυγος· μήτε διάπυροι σὺν ἀλογίᾳ καὶ φιλαυτίᾳ, ἵνα μὴ ἐκφερώμεθα, μηδὲ τῆς ὁδοῦ τῆς βασιλικῆς ἔξω πίπτωμεν· ἕν γέ τι πταίον τες πάντως, ἢ κέντρων δεόμενοι διὰ τὴν νωθείαν, ἢ κρημνιζόμενοι διὰ τὴν θερμότητα. Ἀμφοτέρων δὲ ὅσον χρήσιμόν ἐστι λαβόντες, τῆς μὲν τὸ πρᾶον, τῆς δὲ τὸν ζῆλον· ἀμφοτέρων ὅσον ἐστὶ βλαβερὸν διαφύ γωμεν, τῆς μὲν τὸν ὄκνον, τῆς δὲ τὸ θράσος· ἵνα μήτε τῷ ἐλλείποντι ὦμεν ἅκαρποι, μήτε τῷ περιτ τεύοντι κινδυνεύωμεν. Ὁμοίως γὰρ ἄχρηστα, καὶ νωθρότης ἄπρακτος, καὶ