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and he showed no pride against those who had been redeemed, he who calls the dead back to life, who cures every sickness both of souls and of bodies.

1.19 Since, then, the arrogance against us and the mass of pride was all but straitened by the height of heaven, and I saw no material cause or occasion for the disease, whence such a passion becomes pardonable in those who take on this disease from some circumstance, whenever either birth or education or superiority of rank inflates more empty characters, I had no way to advise myself to be still, as my heart swelled within me at the irrationality of what was happening and spat out the arguments for patience. 1.20 It was then that I especially admired the divine apostle for so vividly describing our civil war, saying that there is in our members a law of sin that wars against the law of the mind and often makes the mind its captive and subject, seeing in myself this battle array of two opposing thoughts, the one being angry at the insolence born of pride, 1.21 and the other restraining what was swelling up. But when, by the grace of God, the better inclination prevailed, then I said to him: "1Is it perhaps that any of the efforts for the healing of your body are being hindered by my presence, and 1.22 is it a good time for me to withdraw?"2 And when he said that he had no need for his body to be healed, I said some healing words to him, as best I could. And when he, in a few words, showed that he was grieved with us on account of many wrongdoings, I answered him thus: "Among men, falsehood has great power to deceive, but the divine tribunal does not accept the fallacy that comes from deceit. But my conscience is so confident in matters concerning you, that I pray that I might be forgiven for my other sins, but if anything has been done by me against you, may this remain forever unforgiven"2. 1.23 But being indignant at my words, he no longer accepted that proofs be added to what had been said. 1.24 The hour was past the sixth, and the bath was ready and the feast in preparation, and it was the Sabbath day and the honor of the martyrs. And again, how does the disciple of the gospel imitate the master of the gospel? The one, eating and drinking with tax collectors and sinners, defended himself to those who reproached him as doing this out of love for humanity, but the other 1.25 judges fellowship at table to be a curse and a pollution. After that labor which we endured from the journey, after so much heat in which we were parched sitting out in the open at his doors, after that gloomy dejection which we bore being in his sight, he sends us away again over the same distance by the same road, toiling with a body already faint and worn out; so that with difficulty, late in the afternoon, having suffered much in between, we reached our company. For a cloud, too, suddenly forming in the air from a storm, reached our very marrow with its torrential rain; for we were unprepared for protection against the rain because of the excessive 1.26 heat. But nevertheless, by the grace of God, like those saved from a flood or shipwreck, we gladly reached our company, and having rested the night with one another, we were brought safely, alive, to our own places, having gained this from the encounter, that the recent insult against us renewed the memory of all that had happened before.

1.27 And so we are now compelled to take counsel for ourselves, or rather for him himself; for the fact that his intention was not checked in the past has led him to this blinding excess; therefore, so that he too might become better than himself, perhaps it is fitting that something be done by us, so that he might learn that he is a man and has no authority for insolence and dishonor against those of like mind and like honor. 1.28 For behold, let it be granted that it is true (and I say

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καὶ ὑπερη φανίαν τινὰ κατὰ τῶν ἐξαγορασθέντων οὐκ ἐπεδείξατο, ὁ νεκροὺς εἰς ζωὴν ἀνακαλούμενος, ὁ πᾶσαν ἐξιώμενος ἀρρω στίαν καὶ ψυχῶν καὶ σωμάτων.

1.19 Ἐπεὶ οὖν ὁ καθ' ἡμῶν τῦφος καὶ ὁ τῆς ὑπερηφανίας ὄγκος μικροῦ δεῖν τῷ οὐρανίῳ ὕψει στενοχωρούμενος ἦν, ὕλην δέ τινα καὶ ἀφορμὴν πρὸς τὴν νόσον οὐδεμίαν ἑώ ρων, ὅθεν συγγνωστὸν γίνεται τὸ τοιοῦτον πάθος ἐπὶ τῶν ἐκ περιστάσεώς τινος ταύτην ἀναλαμβανόντων τὴν νόσον, ὅταν ἢ γένος ἢ παίδευσις ἢ ἀξιώματος ὑπεροχὴ τὰ χαυνό τερα ἤθη διαφυσήσῃ, οὐκ εἶχον ὅπως ἐμαυτὸν ἀτρεμεῖν νουθετήσω, διοιδούσης μοι πρὸς τὴν ἀλογίαν τῶν γινομένων ἔνδοθεν τῆς καρδίας καὶ τοὺς ὑπὲρ τῆς ὑπομονῆς λογισμοὺς 1.20 διαπτυούσης. ὅτε καὶ μάλιστα τὸν θεῖον ἠγάσθην ἀπόστολον οὕτως ἐναργῶς τὸν ἐμφύλιον ἡμῖν διαγράφοντα πόλεμον, λέγοντα εἶναί τινα ἐν τοῖς μέλεσι νόμον ἁμαρτίας τὸν ἀντι στρατευόμενον τῷ νόμῳ τοῦ νοὸς καὶ ποιοῦντα πολλάκις ἑαυτῷ τὸν νοῦν αἰχμάλωτόν τε καὶ ὑποχείριον, ταύτην ἐν ἐμαυτῷ βλέπων τῶν δύο λογισμῶν τὴν ἐξ ἐναντίου παρά ταξιν, τοῦ τε χαλεπαίνοντος πρὸς τὴν ἐξ ὑπερηφανίας ὕβριν 1.21 καὶ τοῦ τὸ διοιδοῦν καταστέλλοντος. ἐπεὶ δὲ κατὰ θεοῦ χάριν ἐπεκράτησεν ἡ κρείττων ῥοπή, τότε πρὸς αὐτὸν εἶπον ἐγώ· "1Μὴ ἄρα τί σοι τῶν περὶ τὴν θεραπείαν τοῦ σώ ματος σπουδαζομένων τῇ παρουσίᾳ μου βλάπτεται, καὶ 1.22 ὑπεξελθεῖν ἐστιν εὔκαιρον;"2 τοῦ δὲ εἰπόντος μὴ χρῄζειν τοῦ θεραπευθῆναι τὸ σῶμα, εἶπόν τινας λόγους πρὸς αὐτὸν θεραπευτικούς, ὡς οἷόν τε ἦν· κἀκείνου δι' ὀλίγων τὸ ἐπὶ πολλοῖς ἀδικήμασιν τὴν καθ' ἡμῶν ἔχειν λύπην ἐνδει ξαμένου, ταῦτα πρὸς αὐτὸν ἀπεκρινάμην ἐγώ, ὅτι "Ἐν ἀνθρώποις πολλὴν ἔχει δύναμιν πρὸς ἀπάτην τὸ ψεῦδος, τὸ δὲ θεῖον κριτήριον τὸν ἐξ ἀπάτης παραλογισμὸν οὐ προσδέχεται. ἐμοὶ δὲ τοσοῦτον πέποιθεν ἐν τοῖς πρὸς σὲ πράγμασιν ἡ συνείδησις, ὡς εὔχεσθαι τῶν μὲν ἄλλων ἁμαρ τιῶν γενέσθαι μοι τὴν συγχώρησιν, εἰ δέ τι κατά σου πέ πρακταί μοι, τοῦτο μεῖναι εἰς τὸ διηνεκὲς ἀσυγχώρητον"2. 1.23 σχετλιάσας δὲ τῷ λόγῳ, οὐκέτι προστεθῆναι τὰς ἀποδείξεις τοῖς εἰρημένοις ἐδέξατο. 1.24 Ὥρα ἦν πλείων ἢ κατὰ τὴν ἕκτην, καὶ τὸ λουτρὸν εὐ τρεπὲς καὶ ἐν παρασκευῇ ἡ ἑστίασις καὶ σάββατον ἡ ἡμέρα καὶ μαρτύρων τιμή· καὶ πάλιν ὁ μαθητὴς τοῦ εὐαγγελίου πῶς μιμεῖται τὸν τοῦ εὐαγγελίου δεσπότην; ὁ μὲν μετὰ τελωνῶν καὶ ἁμαρτωλῶν ἐσθίων καὶ πίνων ἀπελογεῖτο τοῖς ὀνειδίζουσιν ὡς κατὰ φιλανθρωπίαν τοῦτο ποιῶν, ὁ δὲ 1.25 ἄγος κρίνει καὶ μίασμα τὴν ἐπὶ τραπέζης κοινωνίαν. μετὰ τὸν κόπον ἐκεῖνον ὃν ἐκ τῆς ὁδοιπορίας ὑπέστημεν, μετὰ τὸ θάλπος τὸ τοσοῦτον ἐν ᾧ ὑπαίθριοι ταῖς θύραις αὐτοῦ προσκαθήμενοι κατεφρύγημεν, μετὰ τὴν σκυθρωπὴν ἐκεί νην κατήφειαν ἣν ἐν ὀφθαλμοῖς αὐτοῦ γεγονότες ἀνέτλη μεν, ἀποπέμπεται ἡμᾶς πάλιν ἐπὶ τὸ αὐτὸ διάστημα διὰ τῆς αὐτῆς ὁδοῦ ταλαιπωροῦντας ἐν ἐκλελοιπότι ἤδη καὶ καταπεπονημένῳ τῷ σώματι· ὥστε μόλις ἡμᾶς περὶ δείλην ὀψίαν, πολλὰ διὰ μέσου κακοπαθήσαντας, καταλαβεῖν τὴν συνοδίαν· καὶ γάρ τι καὶ νέφος ἐκ λαίλαπος κατὰ τὸ ἀθρόον ἐν τῷ ἀέρι γενόμενον αὐτῶν τῶν μυελῶν ἡμῶν λάβρῳ τῷ ὄμβρῳ καθίκετο· ἀπαράσκευοι γὰρ ἦμεν διὰ τὸ ὑπερ 1.26 βάλλον θάλπος ὡς πρὸς ὑετοῦ φυλακήν. πλὴν ἀλλὰ κατὰ θεοῦ χάριν, ὡς οἱ ἀπὸ κλύδωνος ἢ ναυαγίου περισωθέν τες, ἄσμενοι τὴν συνοδίαν ἡμῶν κατελάβομεν, καὶ ἀνα παυσάμενοι τὴν νύκτα μετὰ ἀλλήλων, ζῶντες μέχρι τῶν ἡμετέρων διεσώθημεν τόπων, τοῦτο προσλαβόντες ἐκ τῆς συντυχίας, ὅτι πάντων τῶν πρότερον γεγονότων ἡ ἔναγχος γενομένη καθ' ἡμῶν ὕβρις τὴν μνήμην ἀνενεώσατο.

1.27 Καί τι ἀναγκαζόμεθα λοιπὸν καὶ ὑπὲρ ἡμῶν βουλεύ σασθαι, μᾶλλον δὲ ὑπὲρ αὐτοῦ ἐκείνου· τὸ γὰρ μὴ ἀνα κοπῆναι αὐτοῦ τὴν προαίρεσιν ἐν τοῖς πρότερον γεγενη μένοις, εἰς ταύτην αὐτὸν ἤγαγε τὴν τύφουσαν ἀμετρίαν· οὐκοῦν ὡς ἂν κἀκεῖνος ἑαυτοῦ γένοιτο κρείττων, τάχα τι προσήκει καὶ παρ' ἡμῶν γενέσθαι, ὡς ἂν μάθοι ἄνθρωπος ὢν καὶ οὐδεμίαν κατὰ τῶν ὁμοφρόνων τε καὶ ὁμοτίμων 1.28 ὕβρεως καὶ ἀτιμίας τὴν αὐθεντίαν ἔχων. ἰδοὺ γὰρ ἀληθὲς εἶναι δεδόσθω (λέγω δὲ