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to be known to all, so that becoming spectators of these things, He did not say, "1that they may admire the one making a display"2, but "1that they may glorify your Father who is in heaven."2 For there He commands all glory to be referred and every action to be conformed to His will, with whom also is laid up the reward for the works of virtue. But He commands you to flee and to turn away from the praise of tongues and of the earth; but he who seeks this and directs his life toward this is not only deprived of eternal glory, but let him already expect punishment as well; For "Woe," He says, "when all men speak well of you." Flee, therefore, all human honor, the end of which is shame and eternal dishonor, and desire the praises from above, saying that of David: From you is my praise; and, In the Lord shall my soul be praised; but the blessed apostle does not even command the one who eats to partake carelessly of the food set before him, but first to give glory to the one who has given the means of life; thus He exhorts through everything to despise the glories from men, and to seek that from God alone. For he who is thus is called faithful by the Lord; but the one who longs for honor here 8,1.53 He counts among the faithless; For how can you believe, He says, receiving glory from one another, and you do not seek the glory that is from the only God? But what sort of thing hatred is, hear John saying: He who hates his brother is a murderer, and you know that no murderer has eternal life. He casts out of life the one who hates his brother just like the man-slayer, or rather He openly calls hatred murder; for he who has destroyed and corrupted love toward his neighbor and has become an enemy instead of a friend would rightly be counted among them, keeping their enmity toward those plotted against hidden from his neighbor; And since there is no difference between the evils hidden within and those which are manifest and seen, the apostle clearly shows this through these things, bringing them together and enumerating them as of equal value: Since they did not see fit, he says, to acknowledge God, he gave them up to a depraved mind, to do what ought not to be done, being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, malevolence; whisperers, slanderers, God-haters, insolent, arrogant, boastful, inventors of evil things, disobedient to parents, foolish, faithless, heartless, ruthless, who, knowing the righteous judgment of God, that those who practice such things are deserving of death 8,1.54, <not only do them but also approve of those who practice them>.

Do you see how he intertwined malevolence and arrogance and deceit and the rest of the hidden things with murder and covetousness and all such things? And what does the Lord himself cry out, saying: That which is exalted among men is an abomination before God, and, He who exalts himself will be humbled, and he who humbles himself will be exalted; and Wisdom says, Everyone who is proud in heart is an abomination to the Lord; and one might find many things also in the other scriptures for the condemnation of the passions hidden in souls. So wicked and hard to heal are these things, possessing their strength in the depth of the soul, that it is not possible to root them out and destroy them by human effort and virtue alone, unless one, taking the power of the Spirit as an ally through prayer, should prevail over the wickedness tyrannizing within, as the Spirit itself teaches, using the voice of David: Cleanse me from my secret faults, and from those of others spare your servant. For since there are two [parts of man], from which the one man is composed, both soul and body, and the one 8,1.55 encompassing from without, while the other remains within throughout life, one must watch over the one as over a temple of God, guarding lest some manifest sin falling upon it should shake and corrupt it; for concerning this the apostle also threatens, saying: If anyone destroys the temple of God, God will destroy him; but the inner part one must guard with all vigilance, lest any ambush

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γνωρίζεσθαι πᾶσιν, ὅπως θεαταὶ τούτων γενόμενοι, οὐκ εἶπε "1θαυμάσωσι τὸν ἐπιδεικνύ μενον"2, ἀλλὰ "1δοξάσωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς."2 ἐκεῖ γὰρ κελεύει πᾶσαν ἀναφέρεσθαι δόξαν καὶ πρὸς τὸ ἐκείνου θέλημα πᾶσαν ἀπαρτίζεσθαι πρᾶξιν, παρ' ᾧ καὶ ὁ μισθὸς ἀπόκειται τῶν τῆς ἀρετῆς ἔργων. σὲ δὲ κελεύει φεύγειν καὶ ἀποστρέφεσθαι τὴν ἀπὸ τῶν γλωσσῶν καὶ τῆς γῆς εὐφημίαν· ὁ δὲ ταύτην ζητῶν καὶ πρὸς ταύτην ἕλκων τὸν βίον οὐ τῆς αἰωνίου δόξης ἀποστε ρεῖται μόνον, ἀλλ' ἤδη προσδοκάτω καὶ τιμωρίαν· Οὐαὶ γάρ, φησίν, ὅταν καλῶς ὑμᾶς εἴπωσι πάντες οἱ ἄνθρωποι. φεῦγε οὖν πᾶσαν ἀνθρωπίνην τιμήν, ἧς τὸ πέρας αἰσχύνη καὶ ἀτιμία αἰώνιος, καὶ ὀρέγου τῶν ἄνω ἐπαίνων, τὸ τοῦ ∆αβὶδ λέγων· Παρὰ σοῦ ὁ ἔπαινός μου· καὶ Ἐν τῷ κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου· ὁ δὲ μακάριος ἀπόστολος οὐδὲ τὸν ἐσθίοντα κελεύει ῥᾳθύμως μετέχειν τῆς προκειμένης τροφῆς, ἀλλ' ἀποδιδόναι πρότερον τὴν δόξαν τῷ δεδωκότι τὰς τοῦ ζῆν ἀφορμάς· οὕτω μέχρι παντὸς παρεγγυᾶται τὰς μὲν παρὰ τῶν ἀνθρώπων ἀτιμάζειν δόξας, τὴν δὲ παρὰ τοῦ μόνου θεοῦ ζητεῖν. ὁ γὰρ οὕτως ἔχων πιστὸς ὀνομά ζεται παρὰ τοῦ κυρίου· τὸν δὲ τῆς ἐνταῦθα τιμῆς ἐφιέμενον 8,1.53 τοῖς ἀπίστοις ἐγκαταλέγει· Πῶς γὰρ δύνασθε, φησίν, ὑμεῖς πιστεύειν δόξαν παρ' ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου θεοῦ οὐ ζητεῖτε; τὸ δὲ μῖσος ὁποῖόν ἐστιν, ἄκουσον τοῦ Ἰωάννου λέγοντος· Ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος ἐστί, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον. ἐκβάλλει τῆς ζωῆς τὸν μισοῦντα τὸν ἀδελφὸν ὥσπερ τὸν ἀνδροφόνον, μᾶλλον δὲ ἄντικρυς φόνον ὀνομάζει τὸ μῖσος· ὁ γὰρ τὴν πρὸς τὸν πλησίον ἀγάπην ἀνελὼν καὶ διαφθείρας καὶ ἀντὶ φίλου πολέμιος γεγονὼς εἰκότως ἄν †τις συναριθμοῖτο, τὴν ἐκείνων πρὸς τοὺς ἐπιβουλευομένους ἔχθραν κεκρυμμέ νην τῷ πλησίον φυλάσσων· ὡς δὲ οὐδεμία διαφορὰ τῶν ἔνδον κεκρυμμένων κακῶν πρὸς τὰ ἐμφανῆ καὶ ὁρώμενα, σαφῶς διὰ τούτων δηλοῖ ὁ ἀπόστολος συνάγων αὐτὰ καὶ ὁμοτίμως ἀπαριθμούμενος· Καθὼς οὐκ ἐδοκίμασαν, φησί, τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, πεπληρωμένους πάσῃ ἀδικίᾳ πορνείᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ· μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθείας· ψιθυριστὰς καταλάλους θεοστυγεῖς ὑβριστὰς ὑπερηφάνους ἀλαζόνας ἐφευρετὰς κα κῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους ἀσυνθέτους ἀστόργους ἀσπόνδους ἀνελεήμονας, οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες, ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου 8,1.54 εἰσίν, <οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσιν>.

Ὁρᾷς πῶς τὴν κακοήθειαν καὶ τὴν ὑπερηφανίαν καὶ τὸν δόλον καὶ τὰ λοιπὰ τῶν κρυπτῶν τῷ φόνῳ καὶ τῇ πλεονεξίᾳ καὶ τοῖς τοιούτοις πᾶσι συνέπλεξε; τί δὲ αὐτὸς ὁ κύριος βοᾷ λέγων· Τὸ ὑψηλὸν παρὰ τοῖς ἀνθρώποις βδέλυγμα παρὰ τῷ θεῷ ἐστιν, καὶ Ὁ ὑψῶν ἑαυτὸν ταπεινω θήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται· καὶ ἡ Σοφία φησὶν Ἀκάθαρτος παρὰ κυρίῳ πᾶς ὑψηλοκάρδιος· πολλὰ δὲ καὶ ἐν ταῖς ἄλλαις γραφαῖς εὕροι τις ἂν εἰς κατηγορίαν τῶν ταῖς ψυχαῖς ἐγκρυπτομένων παθῶν. οὕτω δέ ἐστι πονηρὰ ταῦτα καὶ δυσίατα καὶ τὴν ἰσχὺν ἐν τῷ βάθει τῆς ψυχῆς κεκτημένα, ὥστε μὴ δυνατὸν εἶναι διὰ μόνης τῆς ἀνθρωπίνης σπουδῆς καὶ ἀρετῆς ἐκτρῖψαι καὶ ἀνελεῖν, εἰ μή τις τὴν τοῦ πνεύματος δύναμιν σύμμαχον δι' εὐχῆς προσλαβὼν ἐπικρατήσειεν τῆς ἔνδον τυραννούσης κακίας, ὡς αὐτὸ διδάσκει τὸ πνεῦμα τῇ τοῦ ∆αβὶδ φωνῇ χρώμενον· Ἐκ τῶν κρυφίων μου καθάρισόν με καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου. ∆ύο γὰρ ὄντων [ἀνθρώπων], ἐξ ὧν ὁ εἷς ἄνθρωπος ἥρμοσται, ψυχῆς τε καὶ σώματος, καὶ τοῦ μὲν ἔξωθεν 8,1.55 περιέχοντος, τῆς δὲ ἔνδον παρὰ τὸν βίον μενούσης, τῷ μὲν δεῖ καθάπερ ναῷ θεοῦ παραγρυπνεῖν, τηροῦντα μή τι τῶν φανερῶν ἁμαρτημάτων προσπεσὸν κατασείσῃ καὶ δια φθείρῃ· περὶ τούτου γὰρ ἀπειλεῖ καὶ ὁ ἀπόστολος λέγων· Ὁ φθείρων τὸν ναὸν τοῦ θεοῦ φθερεῖ τοῦτον ὁ θεός· τὴν δὲ ἔνδον χρὴ διὰ πάσης φρουρεῖν φυλακῆς, μή τις λόχος