4

the rock is a refuge for the hares. He made the moon for seasons; the sun knows its setting; night, and man is constrained by sleep, and the beasts grow bold, and each seeks the food given by the creator; day, and the beasts gather together, and man hastens to his work; and we yield to one another in order, by a law and principle of nature. I will add what is greatest and most proper. Order, from a mixture of the rational and irrational, constituted man, a rational animal; and bound together mystically and ineffably the dust to the mind, and the mind to the spirit. And that He might work some greater wonder in His own creation, He both preserved it and dissolved it. For He brought the one in, and drew the other out, as in a stream, and for the mortal He wrought immortality through dissolution. This also has distinguished us from the irrational animals, 36.185 founded cities, established laws, honored virtue, punished vice, invented arts, harmonized marriage, and by the love for offspring has civilized life, and established something greater than earthly and fleshly desire, the desire for God.

X. And what need is there to speak of each thing? Order is the mother and security of all that exists; and it alone, if it could receive a voice, might well say that word of the Word who created all things: When God was giving substance and existence to the universe, I was with Him, fitting things together; when He was preparing His throne upon the winds, and was making strong the clouds above; when He was founding the earth, and was setting the springs under heaven as secure, and by the Spirit of His mouth bestowed all power. But (and it is for this reason that I have gone through all these things, and to this point that my discourse has long been hastening), order also in the Churches, has distinguished some to be the flock, and others to be shepherds; and some to rule, and others to be ruled; and some to be as the head, and others as feet, or hands, or eyes, or some other of the members of the body, for the well-ordering and benefit of the whole, both of those who are preeminent and those over whom they are preeminent; and, just as in our bodies, the members are not severed from one another, but the whole is one body composed of different members; nor is the function of all the same, although their need of one another is the same, for the necessity of good will and cooperation; and neither does the eye walk, but it guides; nor does the foot see beforehand, but it moves and changes place; nor does the tongue receive sounds, for that belongs to the hearing; nor does the hearing speak, for that belongs to the tongue; and the nose, on the one hand, is the organ of smell; but the throat tastes food, says Job; and the hand is the instrument for giving and receiving; and the mind is the ruler of them all, from which is the power of perception, and to which perception is referred. So it is also with us, in the common body of Christ.

XI. For we are all one body in Christ; and individually members of Christ, and one of another. For some rule and preside, while others are led and guided, and both do not have the same function, since ruling and being ruled are not the same; and both become one in one Christ, being fitted and joined together by the same Spirit. And among those who are ruled again, how great is the difference between them in education, and discipline, and age; 36.188 and among those who lead, how great is the diversity; and the spirits of prophets are subject to prophets, as Paul says, do not doubt it. And some, he says, God has appointed in the Church, first apostles, second prophets, third shepherds and teachers; first because of the truth, second because of the shadow, third because of the measure of their usefulness, and of their illumination. And the spirit is one, but the gifts are not equal, because neither are the vessels of the spirit. For to one is given through the Spirit the word of wisdom and contemplation, to another the word of knowledge or of revelation, to another firm and unwavering faith, to another workings of powers and of higher miracles, to another gifts of healing, helpful deeds, that is, protections, administrations, that is, disciplines of the flesh, kinds of tongues,

4

πέτρα καταφυγὴ τοῖς λαγωοῖς. Ἐποί ησε σελήνην εἰς καιρούς· ὁ ἥλιος ἔγνω τὴν δύσιν αὐτοῦ· νὺξ, καὶ ἄνθρωπος ὕπνῳ συστέλλεται, καὶ τὰ θηρία παῤῥησιάζεται, καὶ ζητεῖ τροφὴν ἕκαστον τὴν διδομένην παρὰ τοῦ κτίσαντος· ἡμέρα, καὶ τὰ θηρία συνάγεται, καὶ ἄνθρωπος ἐπὶ τὴν ἐργασίαν ἐπείγε ται· καὶ ἀλλήλοις ὑποχωροῦμεν ἐν τάξει, νόμῳ καὶ λόγῳ φύσεως. Προσθήσω τὸ μέγιστόν τε καὶ οἰκειότατον. Τάξις ἐκ λογικοῦ τε καὶ ἀλόγου κράματος, τὸν ἄνθρωπον, ζῶον λογικὸν, συνεστήσατο· καὶ συνέδησε μυστικῶς τε καὶ ἀῤῥήτως τὸν χοῦν τῷ νοῒ, καὶ τὸν νοῦν τῷ πνεύματι. Καὶ ἵνα θαυματουργήσῃ τι μεῖζον ἐν τῷ ἑαυτοῦ πλά σματι, τὸ αὐτὸ καὶ διεσώσατο, καὶ διέλυσε. Τὸ μὲν γὰρ ἐπεισήγαγε, τὸ δὲ ὑπεξήγαγεν, ὥσπερ ἐν ῥεύματι, καὶ τῷ θνητῷ τὴν ἀθανασίαν ἐπραγμα τεύσατο διὰ λύσεως. Αὕτη καὶ τῶν ἀλόγων ἡμᾶς 36.185 διέστησε, καὶ πόλεις ᾤκισε, καὶ νόμους ἔθετο, καὶ ἀρετὴν ἐτίμησε, καὶ κακίαν ἐκόλασε, καὶ τέχνας εὕρετο, καὶ συζυγίαν ἡρμόσατο, καὶ τῷ περὶ τὰ γεννώμενα φίλτρῳ τὸν βίον ἡμέρωσε, καὶ μεῖζόν τι τοῦ κάτω πόθου καὶ τοῦ σαρκικοῦ, τὸν περὶ Θεὸν ἐνιδρύσατο.

Ιʹ. Καὶ τί δεῖ καθ' ἕκαστον λέγειν; Τάξις, τῶν ὄντων ἐστὶ μήτηρ, καὶ ἀσφάλεια· καὶ τὸ τοῦ Λόγου, μόνη καλῶς ἂν εἴποι, τοῦ πάντα δημιουργήσαντος, εἴ γε λάβοι φωνήν· Ὅτε τὸ πᾶν οὐσιοῦτο τῷ Θεῷ καὶ ὑφίστατο, ἐγὼ ἤμην παρ' αὐτῷ ἁρμόζουσα· ἡνίκα ἡτοίμαζε τὸν ἑαυτοῦ θρόνον ἐπ' ἀνέμων, καὶ ἰσχυρὰ ἐποίει τὰ ἄνω νέφη· ἡνίκα ἐθεμελίου τὴν γῆν, καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τὰς ὑπ' οὐρα νὸν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶ σαν δύναμιν ἐχαρίσατο. Ἀλλ' (οὗ χάριν ταῦτα πάντα διῆλθον, καὶ πρὸς ὃ πάλαι ὁ λόγος ἠπείγετο), τάξις κἂν ταῖς Ἐκκλησίαις, τὸ μὲν εἶναί τι ποίμνιον, τὸ δὲ ποιμένας διώρισε· καὶ τὸ μὲν ἄρχειν, τὸ δὲ ἄρχεσθαι· καὶ τὸ μὲν οἷον εἶναι κεφαλὴν, τὸ δὲ πό δας, τὸ δὲ χεῖρας, τὸ δὲ ὀφθαλμὸν, τὸ δὲ ἄλλο τι τῶν μελῶν τοῦ σώματος, πρὸς τὴν τοῦ παντὸς εὐαρμο στίαν καὶ τὸ συμφέρον, ἢ προεχομένων, ἢ προεχόν των· καὶ, ὥσπερ ἐν τοῖς σώμασιν, οὔτε ἀπέῤῥηκται ἀλλήλων τὰ μέλη, ἀλλ' ἓν σῶμα τὸ πᾶν ἐστιν ἐκ δια φόρων συγκείμενον· οὔτε ταυτὸ πάντων ἐνέρ γημα, εἰ καὶ ταυτὸ τὸ χρῄζειν ἀλλήλων εἰς ἀνά γκην εὐνοίας τε καὶ συννεύσεως· καὶ οὔτε ὀφθαλμὸς βαδίζει, ἀλλ' ὁδηγεῖ· οὔτε ποὺς προβλέπει, ἀλλὰ μεταβαίνει, καὶ μετατίθησιν· οὔτε γλῶσσα δέχεται φωνὰς, ἀκοῆς γάρ· οὔτε ἀκοὴ φθέγγεται, γλώσσης γάρ· καὶ ῥὶς μὲν, ὀδμῶν αἰσθητήριον· λάρυγξ δὲ σῖτα γεύεται, φησὶν ὁ Ἰώβ· χεὶρ δὲ τοῦ διδόναι καὶ τοῦ λαμβάνειν ὄργανον· νοῦς δὲ τοῖς πᾶ σιν ἡγεμὼν, παρ' οὗ τὸ αἰσθάνεσθαι, καὶ εἰς ὃν ἡ αἴσθησις. Οὕτω καὶ παρ' ἡμῖν, τῷ κοινῷ Χριστοῦ σώματι.

ΙΑʹ. Οἱ γὰρ πάντες ἓν σῶμά ἐσμεν ἐν Χριστῷ· οἱ δὲ καθ' ἕνα Χριστοῦ, καὶ ἀλλήλων μέλη. Τὸ μὲν γὰρ ἄρχει καὶ προκαθέζεται, τὸ δὲ ἄγεται καὶ εὐθύνεται, καὶ οὔτε ταυτὸν ἀμφότερα ἐνεργεῖ, εἴπερ μὴ ταυτὸν ἄρχειν καὶ ἄρχεσθαι· καὶ γίνεται ἀμφότερα ἓν εἰς ἕνα Χριστὸν, ὑπὸ τοῦ αὐτοῦ συναρμολογούμενα, καὶ συντιθέμενα Πνεύματος. Κἂν τοῖς ἀρχομένοις πάλιν, ὅσον τὸ μέσον καὶ παιδεύσει, καὶ ἀσκήσει, καὶ ἡλι 36.188 κίᾳ διεστηκόσι· κἀν τοῖς ἄγουσι τὸ διάφορον ὅσον· καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται, Παύλου λέγοντος, μὴ ἀμφίβαλλε. Καὶ οὓς μὲν ἔθετο, φησὶν, ὁ Θεὸς ἐν τῇ Ἐκκλησίᾳ, πρῶ τον ἀποστόλους, δεύτερον προφήτας, τρίτον ποιμένας καὶ διδασκάλους· πρῶτον διὰ τὴν ἀλήθειαν, δεύτερον διὰ τὴν σκιὰν, τρίτον διὰ τὸ μέτρον τῆς ὠφελείας, καὶ τῆς ἐλλάμψεως. Καὶ τὸ μὲν πνεῦμα ἓν, τὰ χαρίσματα δὲ οὐκ ἶσα, ὅτι μηδὲ τὰ δοχεῖα τοῦ πνεύματος. Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας καὶ θεωρίας, ἄλλῳ δὲ λόγος γνώσεως ἢ ἀποκαλύψεως, ἄλλῳ πίστις βεβαία καὶ ἀνενδοίαστος ἄλλῳ δὲ ἐνεργή ματα δυνάμεων καὶ θαυμάτων ὑψηλοτέρων, ἄλλῳ δὲ χαρίσματα ἰαμάτων, ἀντιλήψεις, εἴτουν προ στασίαι, κυβερνήσεις, εἴτουν παιδαγωγίαι σαρκὸς, γένη γλωσσῶν,