Homily VI.

2 Cor. iii. 1

Are we beginning, again to commend ourselves? or need we, as do some, epistles of commendation to you or letters of commendation from you?

He anticipates and puts himself an objection which others would have urged against him, ‘Thou vauntest thyself;’ and this though he had before employed so strong a corrective in the expressions, “Who is sufficient for these things?” and, “of sincerity…speak we.” (2 Cor. ii. 16, 17.) Howbeit he is not satisfied with these. For such is his character. From appearing to say any thing great of himself he is far removed, and avoids it even to great superfluity and excess. And mark, I pray thee, by this instance also, the abundance of his wisdom. For a thing of woeful aspect, I mean tribulations, he so much exalted and showed to be bright and lustrous, that out of what he said the present objection rose up against him. And he does so also towards the end. For after having enumerated numberless perils, insults, straits, necessities, and as many such like things as be, he added, “We commend not ourselves, but speak as giving you occasion to glory.” (2 Cor. v. 12.) And he expresses this again with vehemence in that place, and with more of encouragement. For here the words are those of love, “Need we, as do some, epistles of commendation?” but there what he says is full of a kind of pride even, necessarily and properly so, of pride, I say, and anger. “For we commend not ourselves again,” saith he, “but speak as giving you occasion to glory;” (2 Cor. v. 12.) and, “Again, think ye that we excuse ourselves unto you? For207    ὅτι, which is not found in the Received Text. in the sight of God speak we in Christ. For I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as ye would not.” (ib. xii. 19, 20.) For to prevent all appearance of a wish to flatter, as though he desired honor from them, he speaketh thus, “I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as ye would not.” This however comes after many accusations208    Others read, “with much accusation.”; But in the beginning he speaketh not so, but more gently. And what is it he saith?  He spoke of his trials and his perils, and that every where he is conducted as in procession209    πομπεύεται. by God in Christ, and that the whole world knoweth of these triumphs. Since then he has uttered great things of himself, he urges this objection against himself, “Are we beginning again to commend ourselves?” Now what he saith is this: Perchance some one will object, ‘What is this, O Paul? Sayest thou these things of thyself, and exaltest thyself?’ To do away then with this suspicion, he saith, We desire not this, that is, to boast and exalt ourselves; yea, so far are we from needing epistles of commendation to you that ye are to us instead of an epistle. “For,” saith he,

Ver. 2. “Ye are our epistle.”

What means this, “ye are?” ‘Did we need to be commended to others, we should have produced you before them instead of an epistle.’ And this he said in the former Epistle. “For the seal of mine Apostleship are ye.” (1 Cor. ix. 2.) But he doth not here say it in this manner, but in irony so as to make his question, “Do we need epistles of commendation?” more cutting. And in allusion to the false apostles, he added, “as do some, [epistles of commendation] to you, or letters of commendation from you” to others. Then because what he had said was severe, he softens it by adding, “Ye are our epistle, written in our hearts, known of all,

Ver. 3. “Being made manifest that ye are an epistle of Christ.”

Here he testifieth not only to their love, but also to their good works: since they are able to show unto all men by their own virtue the high worth of their teacher, for this is the meaning of, “Ye are our epistle.”

What letters would have done to commend and gain respect for us, that ye do both as seen and heard of; for the virtue of the disciples is wont to adorn and to commend the teacher more than any letter.

Ver. 3. “Written in our hearts.”

That is, which all know; we so bear you about every where and have you in mind. As though he said, Ye are our commendation to others, for we both have you continually in our heart and proclaim to all your good works. Because then that even to others yourselves are our commendation, we need no epistles from you; but further, because we love you exceedingly, we need no commendation to you. For to those who are strangers one hath need of letters, but ye are in our mind. Yet he said not merely, “ye are [in it],” but “written in [it],” that is, ye cannot slide out of it. For just as from letters by reading, so from our heart by perceiving, all are acquainted with the love we bear you. If then the object of a letter be to certify, “such an one is my friend and let him have free intercourse [with you],” your love is sufficient to secure all this. For should we go to you, we have no need of others to commend us, seeing your love anticipateth this; and should we go to others, again we need no letters, the same love again sufficing unto us in their stead, for we carry about the epistle in our hearts.

[2.] Then exalting them still higher, he even calleth them the epistle of Christ, saying,

Ver. 3. “Being made manifest that ye are an epistle of Christ.”

And having said this, he afterwards hence takes ground and occasion for a discussion on the Law. And there is another210    Or, perhaps, a special aim, ἂλλως. aim in his here styling them His epistle. For above as commending him, he called them an epistle; but here an epistle of Christ, as having the Law of God written in them. For what things God wished to declare to all and to you, these are written in your hearts. But it was we who prepared you to receive the writing. For just as Moses hewed the stones and tables, so we, your souls. Whence he saith,

“Ministered by us.”

Yet in this they were on an equality; for the former were written on by God, and these by the Spirit. Where then is the difference?

“Written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh.”

Wide as the difference between the Spirit and ink, and a stony table and a fleshy, so wide is that between these and those; consequently between themselves211    i.e. the Apostles. who ministered, and him212    Moses. who ministered to them. Yet because it was a great thing he had uttered, he therefore quickly checks himself, saying,

Ver. 4. “And such confidence have we through Christ to Godward,”

And again refers all to God: for it is Christ, saith he, Who is the Author of these things to us.

Ver. 5. “Not that we are sufficient of ourselves to account any thing as from ourselves.”

See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, “Not that we are sufficient of ourselves to account any thing as from ourselves:” that is, I said not, “We have confidence,” as though part were ours and part God’s; but I refer and ascribe the whole to Him.

Ver. 5, 6. “For213    γὰρ, Rec. text, ἁλλά, [which is retained by all critics. C.] our sufficiency is from God; who also made us sufficient as ministers of a new covenant.”

What means, “made us sufficient?” Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added,

“Not of the letter, but of the spirit.” See again another difference. What then? was not that Law spiritual? How then saith he, “We know that the Law is spiritual?” (Rom. vii. 14.) Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he saith,

“For the letter killeth, but the spirit giveth life.”

Yet these things he saith not absolutely214    ἁπλὧς.; but in allusion to those who prided themselves upon the things of Judaism. And by “letter” here he meaneth the Law which punisheth them that transgress; but by “spirit” the grace which through Baptism giveth life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he doth not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, saith he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of “the letter killeth?” He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly, He says at last what is indeed enough to give them wings215    πτερῶσαι.; the one “killeth,” the other “giveth life.” And what doth this mean? In the Law, he that hath sin is punished; here, he that hath sins cometh and is baptized and is made righteous, and being made righteous, he liveth, being delivered from the death of sin. The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. (Numb. xv. 32, 36.) This is the meaning of, “the letter killeth.” The Gospel takes hold on thousands of homicides and robbers, and baptizing delivereth them from their former vices. This is the meaning of, “the Spirit giveth life.” The former maketh its captive dead from being alive, the latter rendereth the man it hath convicted alive from being dead. For, “come unto me, ye that labor and are heavy laden,” (Matt. xi. 28.) and, He said not, ‘I will punish you,’ but, “I will give you rest.” For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table. Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life is conferred by that, by that which the Spirit giveth. But if It be able to bestow this, much more then that which is less. For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it giveth life, but that it enabled others also to do this. For He saith, “Receive ye the Holy Ghost.” (John xx. 22.) Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and hath the same power [with Himself,] saith this too. Whence also He adds, “Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained.” (ibid. 23.)

[3.] Since then It hath given us life, let us remain living and not return again to the former deadness: for “Christ dieth no more; for the death that He died, He died unto sin once:” (Rom. vi. 9, 10.) and He will not have us always saved by grace: for so we shall be empty of all things. Wherefore He will have us contribute something also from ourselves. Let us then contribute, and preserve to the soul its life. And what is life in a soul, learn from the body. For the body too we then affirm to live, when it moves with a healthy kind of motion; but when it lies prostrate and powerless, or its motions are disorderly, though it retain the semblance of life or motion, such a life is more grievous than any death: and should it utter nothing sane but words of the crazy, and see one object instead of another, such a man again is more pitiable than those who are dead. So also the soul when it hath no healthiness, though it retain a semblance of life, is dead: when it doth not see gold as gold but as something great and precious; when it thinketh not of the future but crawleth upon the ground; when it doth one thing in place of another. For whence is it clear that we have a soul? Is it not from its operations? When then it doth not perform the things proper to it, is it not dead? when, for instance, it hath no care for virtue, but is rapacious and transgresseth the law; whence can I tell that thou hast a soul? Because thou walkest? But this belongs to the irrational creatures as well. Because thou eatest and drinkest? But this too belongeth to wild beasts. Well then, because thou standest upright on two feet? This convinceth me rather that thou art a beast in human form. For when thou resemblest one in all other respects, but not in its manner of erecting itself, thou dost the more disturb and terrify me; and I the more consider that which I see to be a monster. For did I see a beast speaking with the voice of a man, I should not for that reason say it was a man, but even for that very reason a beast more monstrous than a beast. Whence then can I learn that thou hast the soul of a man, when thou kickest like the ass, when thou bearest malice like the camel, when thou bitest like the bear, when thou ravenest like the wolf, when thou stealest like the fox, when thou art wily as the serpent, when thou art shameless as the dog?  Whence can I learn that thou hast the soul of a man? Will ye that I show you a dead soul and a living? Let us turn the discourse back to those men of old; and, if you will, let us set before us the rich man [in the story] of Lazarus, and we shall know what is death in a soul; for he had a dead soul, and it is plain from what he did. For, of the works of the soul he did not one, but ate and drank and lived in pleasure only. Such are even now the unmerciful and cruel, for these too have a dead soul as he had. For all its warmth that floweth out of the love of our neighbor hath been spent, and it is deader than a lifeless body. But the poor man was not such, but standing on the very summit of heavenly wisdom shone out; and though wrestling with continual hunger, and not even supplied with the food that was necessary, neither so spake he aught of blasphemy against God, but endured all nobly. Now this is no trifling work of the soul; but a very high proof that it is well-strung and healthful. And when there are not these qualities, it is plainly because the soul is dead that they have perished. Or, tell me, shall we not pronounce that soul dead which the Devil falls upon, striking, biting, spurning it, yet hath it no sense of any of these things, but lieth deadened nor grieveth when being robbed of its wealth; but he even leapeth upon it, yet it remaineth unmoved, like a body when the soul is departed, nor even feeleth it? For when the fear of God is not present with strictness, such must the soul needs be, and then the dead more miserable. For the soul is not dissolved into corruption and ashes and dust, but into things of fouler odor than these, into drunkenness and anger and covetousness, into improper loves and unseasonable desires. But if thou wouldest know more exactly how foul an odor it hath, give me a soul that is pure, and then thou wilt see clearly how foul the odor of this filthy and impure one. For at present thou wilt not be able to perceive it. For so long as we are in contact habitually with a foul odor, we are not sensible of it. But when we are fed with spiritual words, then shall we be cognizant of that evil. And yet to many this seemeth of no importance216    ἀδιάφορον.. And I say nothing as yet of hell; but let us, if you will, examine what is present, and how worthy of derision is he, not that practiseth, but that uttereth filthiness; how first he loadeth himself with contumely; just as one that sputtereth any filth from the mouth, so he defiles himself. For if the stream is so impure, think what must be the fountain of this filth! “for out of the abundance of the heart the mouth speaketh.” (Matt. xii. 34.) Yet not for this alone do I grieve, but because that to some this doth not even seem to be reckoned amongst improper things. Hence the evils are all made worse, when we both sin, and do not think we even do amiss.217    [Chrysostom’s view of this verse is correct as far as it goes. But a fuller statement is that the letter kills by demanding perfect obedience which none can render, by producing the knowledge of sin and guilt, and by exasperating the soul in holding forth to it a high standard of duty which it neither can nor wishes to obey. The spirit, on the other hand, gives life by revealing a perfect and gratuitous righteousness, by exhibiting God’s love and awakening hope instead of fear, and by transforming the soul through the Holy Ghost so that it bears the image of God. The letter is equivalent to the Law; the spirit to the Gospel. The contrast is not between the Old covenant and the New, considered as successive dispensations of the one system of grace, but between the Mosaic economy as conditioning acceptance upon works (“Do this and live”), and the Christian as offering salvation to every one that believeth. C.]

[4.] Wilt thou then learn how great an evil is filthy talking? See how the hearers blush at thy indecency. For what is viler than a filthy talker? what more infamous? For such thrust themselves into the rank of buffoons and of prostituted women, yea rather these have more shame than you. How canst thou teach a wife to be modest when by such language thou art training her to proceed unto lasciviousness? Better vent rottenness from the mouth than a filthy word. Now if thy mouth have an ill-odor, thou partakest not even of the common meats; when then thou hadst so foul a stink in thy soul, tell me, dost thou dare to partake of mysteries? Did any one take a dirty vessel and set it upon the table, thou wouldest have beaten him with clubs and driven him out: yet God at His own table, (for His table our mouth is when filled with thanksgiving,) when thou pourest out words more disgusting than any unclean vessel, tell me, dost thou think that thou provokest not? And how is this possible? For nothing doth so exasperate the holy and pure as do such words; nothing makes men so impudent218    ἰταμοὺς. and shameless as to say and listen to such; nothing doth so unstring the sinews of modesty as the flame which these kindle. God hath set perfumes in thy mouth, but thou storest up words of fouler odor than a corpse, and destroyest the soul itself and makest it incapable of motion. For when thou insultest, this is not the voice of the soul, but of anger; when thou talkest filthily, it is lewdness, and not she that spake; when thou detractest, it is envy; when thou schemest, covetousness. These are not her works, but those of the affections219    παθῶν. and the diseases belonging to her. As then corruption cometh not simply of the body, but of the death and the passion which is thus in the body; so also, in truth, these things come of the passions which grow upon the soul. For if thou wilt hear a voice from a living soul, hear Paul saying, “Having food and covering, we shall be therewith content:” (1 Tim. vi. 8.) and “Godliness is great gain:” (ib. 6.) and, “The world is crucified unto me, and I unto the world.” (Gal. vi. 14.) Hear Peter saying, “Silver and gold have I none, but such as I have, give I thee.” (Acts iii. 6.) Hear Job giving thanks and saying, “The Lord gave, and the Lord hath taken away.” (Job i. 21.) These things are the words of a living soul, of a soul discharging the functions proper to it. Thus also Jacob said, “If the Lord will give me bread to eat and raiment to put on.” (Gen. xxviii. 20.) Thus also Joseph, “How shall I do this wickedness, and sin before God?” (ib. xxxix. 9.) But not so that barbarian woman; but as one drunken and insane220    παραπαίουσα., so spake she, saying, “Lie with me.” (ibid. 7.) These things then knowing, let us earnestly covet the living soul, let us flee the dead one, that we may also obtain the life to come; of which may all we be made partakers, through the grace and love toward men of our Lord Jesus Christ, though Whom and with Whom, to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.

ΟΜΙΛΙΑ Ϛʹ. Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; εἰ μὴ χρῄζομεν, ὥς τινες, συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς, ἢ ἐξ ὑμῶν; αʹ. Ὅπερ ἔμελλεν αὐτῷ παρ' ἑτέρων ἀνθυποφέρεσθαι, ὅτι Ἐπαίρεις σαυτὸν, τοῦτο προλαβὼν αὐτὸς τέθεικε: καίτοι τοσαύτῃ ἐπιδιορθώσει χρησάμενος ἔμπροσθεν, καὶ εἰπὼν, Πρὸς ταῦτα τίς ἱκανός; καὶ, ὅτι Ἐξ εἰλικρινείας λαλοῦμεν: ἀλλ' ὅμως οὐκ ἀρκεῖται ἐκείνοις. Τοιοῦτον γὰρ αὐτοῦ τὸ ἦθος: τοῦ δοκεῖν περὶ ἑαυτοῦ μέγα τι λέγειν πόῤῥω καθέστηκε, καὶ μετὰ πολλῆς τῆς περιουσίας αὐτὸ φεύγει καὶ ὑπερβολῆς. Σὺ δέ μοι κἀντεῦθεν σκόπει τὴν περιουσίαν αὐτοῦ τῆς σοφίας. Πρᾶγμα γὰρ δοκοῦν εἶναι σκυθρωπὸν, τὰς θλίψεις λέγω, οὕτως ἐπῆρε, καὶ ἔδειξε λαμπρὸν ὂν καὶ περιφανὲς, ὡς ταύτην αὐτῷ τὴν ἀντίθεσιν ἐκ τῶν εἰρημένων ἀνακύψαι. Ποιεῖ δὲ αὐτὸ καὶ πρὸς τῷ τέλει. Μετὰ γὰρ τὸ μυρίους ἀριθμῆσαι κινδύνους, ὕβρεις, στενοχωρίας, ἀνάγκας, καὶ ὅσα τοιαῦτα, ἐπήγαγε λέγων, Οὐχ ἑαυτοὺς συνιστάνομεν, ἀλλ' ἀφορμὴν διδόντες ὑμῖν καυχήματος. Καὶ τίθησιν αὐτὸ πάλιν ἐκεῖ σφοδρῶς, καὶ μετὰ πλείονος παραμυθίας. Ἐνταῦθα μὲν γὰρ ἀγάπης ἐστὶ τὰ ῥήματα, Εἰ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν; ἐκεῖ δὲ γέμει τινὸς τοῦ φρονήματος τὰ λεγόμενα ἀναγκαίως καὶ χρησίμως καὶ θυμοῦ. Οὐ γὰρ πάλιν, φησὶν, ἑαυτοὺς συνιστάνομεν, ἀλλ' ἀφορμὴν διδόντες ὑμῖν καυχήματος: καὶ, Πάλιν δοκεῖτε, ὅτι ὑμῖν ἀπολογούμεθα; Ὅτι κατενώπιον τοῦ Θεοῦ ἐν Χριστῷ λαλοῦμεν. Φοβοῦμαι γὰρ μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς, καὶ ἐγὼ εὑρεθῶ ὑμῖν οἶον οὐ θέλετε. Ἵνα γὰρ μὴ δόξῃ κολακείας δόξαν λαμβάνειν, ὡς ἐφιέμενος τῆς παρ' αὐτῶν τιμῆς, ταῦτά φησι, Φοβοῦμαι μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ ὑμῖν, οἷον οὐ θέλετε. Ἀλλὰ ταῦτα μὲν μετὰ κατηγορίας πολλῆς: ἐν ἀρχῇ δὲ οὐχ οὕτως, ἀλλ' ἡμερώτερον. Τί δέ ἐστιν ὅ φησιν; Εἶπε περὶ τῶν πειρασμῶν καὶ τῶν κινδύνων, καὶ ὅτι πανταχοῦ πομπεύεται παρὰ τοῦ Θεοῦ ἐν τῷ Χριστῷ, καὶ ἡ οἰκουμένη πᾶσα τοὺς θριάμβους οἶδε τούτους. Ἐπεὶ οὖν μεγάλα περὶ αὑτοῦ ἐφθέγξατο, ἀνθυποφέρει ἑαυτῷ λέγων: Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; Ὃ δὲ λέγει, τοῦτό ἐστιν: Ἴσως τις ἡμῖν ἀντερεῖ, Τί τοῦτο, ὦ Παῦλε; ταῦτα περὶ σεαυτοῦ λέγεις, καὶ σαυτὸν ἐπαίρεις; Ταύτην οὖν λύων τὴν ὑπόνοιαν, φησὶν, ὅτι Οὐ τοῦτο βουλόμεθα, οἷον κομπάζειν καὶ ἑαυτοὺς ἐπαίρειν: ἀλλὰ τοσοῦτον ἀπέχομεν τοῦ δεηθῆναι πρὸς ὑμᾶς συστατικῶν ἐπιστολῶν, ὡς ὑμᾶς ἀντὶ ἐπιστολῆς ἔχειν. Ἡ γὰρ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, φησί. Τί ἐστιν, Ὑμεῖς ἐστε; Εἰ ἔδει πρὸς ἑτέρους ἡμᾶς συσταθῆναι, ὑμᾶς ἂν παρηγάγομεν εἰς μέσον ἀντ' ἐπιστολῆς: ὃ καὶ ἐν τῇ προτέρᾳ Ἐπιστολῇ ἔλεγεν: Ἡ γὰρ σφραγὶς τῆς ἐμῆς ἀποστολῆς ὑμεῖς ἐστε. Ἀλλ' οὕτω μὲν ἐνταῦθα οὐ λέγει, μετ' εἰρωνείας δὲ, ὥστε πληκτικώτερον ποιῆσαι τὸν λόγον: Εἰ μὴ χρῄζομεν συστατικῶν ἐπιστολῶν; Καὶ αἰνιττόμενος τοὺς ψευδαποστόλους, ἐπήγαγεν: Ὥς τινες, πρὸς ὑμᾶς, ἢ ἐξ ὑμῶν συστατικῶν ἐπιστολῶν, πρὸς ἄλλους. Εἶτα, ἐπειδὴ βαρὺ ἦν τὸ εἰρημένον, παραμυθεῖται αὐτὸ ἐπάγων καὶ λέγων: Ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη ὑπὸ πάντων: φανερούμενοι, ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ. Ἐνταῦθα οὐ μόνον αὐτοῖς ἀγάπην, ἀλλὰ καὶ κατορθώματα μαρτυρεῖ, εἴ γε ἱκανοί εἰσι δεῖξαι πᾶσιν ἀνθρώποις διὰ τῆς οἰκείας ἀρετῆς τοῦ διδασκάλου τὸ ἀξίωμα. Τοῦτο γάρ ἐστιν, Ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε. Ὅπερ ἂν ἐποίησε τὰ γράμματα συνιστῶντα ἡμᾶς καὶ αἰδεσίμους ποιοῦντα, τοῦτο ὑμεῖς ποιεῖτε, καὶ ὁρώμενοι καὶ ἀκουόμενοι. Μαθητῶν γὰρ ἀρετὴ τὸν διδάσκαλον εἴωθε κοσμεῖν καὶ συνιστᾷν πάσης μᾶλλον ἐπιστολῆς. Ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν. Τουτέστιν, ἣν πάντες ἴσασιν: οὕτως ὑμᾶς πανταχοῦ περιφέρομεν, καὶ ἐν νῷ ἔχομεν: ὡς ἂν εἰ ἔλεγεν, Ἡ σύστασις ἡμῶν πρὸς ἑτέρους ὑμεῖς ἐστε: καὶ γὰρ ἔχομεν ὑμᾶς ἐν τῇ καρδίᾳ διηνεκῶς, καὶ πρὸς ἅπαντας τὰ ὑμέτερα ἀνακηρύττομεν κατορθώματα. Οὐ τοίνυν τῷ καὶ πρὸς ἑτέρους ὑμᾶς εἶναι σύστασιν ἡμῶν, δεόμεθα ἐπιστολῶν παρ' ὑμῶν: ἀλλὰ καὶ τῷ σφόδρα φιλεῖν ὑμᾶς, οὐ δεόμεθα πρὸς ὑμᾶς συστάσεως: πρὸς γὰρ τοὺς ἀγνῶτάς τις δεῖται γραμμάτων: ὑμεῖς δὲ ἐν τῇ διανοίᾳ ἡμῶν ἐστε. Καὶ οὐκ εἶπεν, Ἐστὲ, ἁπλῶς, ἀλλὰ, Ἐγγεγραμμένη: τουτέστιν, οὐδὲ ἀποπεσεῖν δύνασθε. Ὥσπερ γὰρ ἀπὸ γραμμάτων ἀναγινώσκοντες, οὕτως ἀπὸ τῆς καρδίας ἡμῶν γινώσκοντες ἴσασι πάντες τὴν ἀγάπην ἡμῶν, ἣν ἔχομεν περὶ ὑμᾶς. βʹ. Εἰ τοίνυν τὰ γράμματα διὰ τοῦτό ἐστιν, ἵνα δηλώσῃ ὅτι ὁ δεῖνά μοι φίλος, καὶ ἀπολαυέτω παῤῥησίας, ἀρκεῖ ἡ ὑμετέρα ἀγάπη τὸ πᾶν ἀνύσαι. Ἄν τε γὰρ πρὸς ὑμᾶς ἴωμεν, οὐ δεόμεθα ἑτέρων τῶν συνιστώντων ἡμᾶς, τῆς φιλίας ὑμῶν προλαμβανούσης: ἄν τε πρὸς ἑτέρους, οὐ χρῄζομεν πάλιν γραμμάτων, τῆς αὐτῆς ἀγάπης ἀντὶ τούτων ἀρκούσης ἡμῖν πάλιν: περιφέρομεν γὰρ τὴν ἐπιστολὴν ἐν ταῖς καρδίαις ἡμῶν. Εἶτα ἐπὶ μεῖζον ἐπαίρων αὐτοὺς, καὶ ἐπιστολὴν Χριστοῦ καλεῖ, λέγων: Φανερούμενοι, ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ. Καὶ τοῦτο εἰπὼν, λαμβάνει λοιπὸν ὑπόθεσιν καὶ ἀρχὴν ἐντεῦθεν ἐξετάσαι τὰ τοῦ νόμου. Καὶ ἄλλως δὲ αὐτοὺς ἐνταῦθά φησιν εἶναι ἐπιστολήν: ἀνωτέρω μὲν γὰρ ὡς συνιστῶντας: διὸ ἐπιστολήν ἐκάλεσεν: ἐνταῦθα δὲ ἐπιστολὴν Χριστοῦ, ὡς ἔχοντας τὸν νόμον ἐγγεγραμμένον τοῦ Θεοῦ. Ἃ γὰρ ἐβούλετο ὁ Θεὸς δηλῶσαι πᾶσι καὶ ὑμῖν, ταῦτα γέγραπται ἐν ταῖς καρδίαις ὑμῶν. Ἡμεῖς δὲ παρεσκευάσαμεν ὑμᾶς, ὥστε δέξασθαι τὰ γράμματα. Καθάπερ Μωϋσῆς τοὺς λίθους καὶ τὰς πλάκας ἐκόλαψεν, οὕτως ἡμεῖς τὰς ὑμετέρας ψυχάς: διό φησι, Διακονηθεῖσα ὑφ' ἡμῶν. Ἀλλ' ἐν τούτῳ τὸ ἴσον εἶχον: καὶ γὰρ ἐκεῖναι ὑπὸ Θεοῦ ἐγράφησαν, καὶ αὗται ὑπὸ τοῦ Πνεύματος. Ποῦ τοίνυν ἡ διαφορά; Ἐγγεγραμμένη, οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος: οὐκ ἐν πλαξὶ λιθίναις, ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις. Ὅσον δὲ τὸ μέσον Πνεύματος καὶ μέλανος, καὶ λιθίνης πλακὸς καὶ σαρκίνης, τοσοῦτον τὸ διάφορον τούτων κἀκείνων: οὐκοῦν καὶ οἱ διακονήσαντες τοῦ διακονήσαντος ἐκείνοις. Διά τοι τοῦτο, ἐπεὶ μέγα ἐφθέγξατο, ταχέως ἐπιλαμβάνεται ἑαυτοῦ, λέγων: Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν: καὶ πάλιν ὅλον ἀνατίθησι τῷ Θεῷ: τούτων γὰρ ἡμῖν ὁ Χριστὸς αἴτιος, φησίν. Οὐχ ὅτι ἱκανοί ἐσμεν ἀφ' ἑαυτῶν τι λογίσασθαι, ὡς ἐξ ἑαυτῶν. Ὅρα πάλιν καὶ ἑτέραν ἐπιδιόρθωσιν. Καὶ γὰρ μεθ' ὑπερβολῆς τὴν ἀρετὴν ταύτην μάλιστα κέκτηται, τὴν ταπεινοφροσύνην λέγω. Διόπερ ὅταν εἴπῃ τι μέγα περὶ ἑαυτοῦ, πάσῃ κέχρηται σπουδῇ, ὥστε σφοδρῶς παραμυθήσασθαι τὸ εἰρημένον τρόπῳ παντί: ὃ καὶ ἐνταῦθα ποιεῖ, λέγων, Οὐχ ὅτι ἱκανοί ἐσμεν ἀφ' ἑαυτῶν τι λογίσασθαι ὡς ἐξ ἑαυτῶν. Τουτέστιν, Οὐχ οὕτως εἶπον, Πεποίθησιν ἔχομεν, ὡς τὸ μὲν ἡμέτερον εἶναι, τὸ δὲ τοῦ Θεοῦ: ἀλλὰ τὸ πᾶν αὐτῷ ἀνατίθημι καὶ λογίζομαι. Ἡ γὰρ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ, ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς Διαθήκης. Τί ἐστιν, Ἱκάνωσε; Δυνατοὺς ἐποίησε καὶ ἐπιτηδείους. Οὐ μικρὸν δὲ τοῦτο, τὸ κομίσαι τοιαύτας πλάκας καὶ ἐπιστολὰς τῇ οἰκουμένῃ, πολὺ μείζους τῶν προτέρων. Διὸ καὶ ἐπήγαγεν: Οὐ γράμματος, ἀλλὰ πνεύματος. Ἰδοὺ πάλιν ἄλλη διαφορά. Τί οὖν; ἐκεῖνος οὐκ ἦν πνευματικὸς ὁ νόμος; πῶς οὖν φησιν, Οἴδαμεν ὅτι ὁ νόμος πνευματικός ἐστι; Πνευματικὸς μὲν, ἀλλ' οὐ πνεῦμα παρεῖχεν: οὐ γὰρ πνεῦμα ἐκόμισε Μωϋσῆς, ἀλλὰ γράμματα: ἡμεῖς δὲ ἐπιστεύθημεν πνεῦμα διδόναι. Διὸ καὶ ἐπεξεργάζεται αὐτὸ λέγων: Τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. Ταῦτα δὲ οὐχ ἁπλῶς φησιν, ἀλλ' ἐκείνους αἰνιττόμενος τοὺς μεγαλοφρονοῦντας ἐπὶ τοῖς Ἰουδαϊκοῖς. Γράμμα δὲ ἐνταῦθα τὸν νόμον φησὶ, τὸν κολάζοντα τοὺς πλημμελοῦντας: πνεῦμα δὲ τὴν χάριν τὴν διὰ τοῦ βαπτίσματος τοὺς ὑπὸ τῶν ἁμαρτιῶν νεκρωθέντας ζωοποιοῦσαν. Εἰπὼν γὰρ τὴν διαφορὰν τὴν ἀπὸ τῆς φύσεως τῶν πλακῶν, οὐκ ἐνδιατρίβει αὐτῇ, ἀλλὰ παραδραμὼν αὐτὴν ταύτην ἐπὶ πλεῖον ἐργάζεται, ᾗ μάλιστα ἑλεῖν τὸν ἀκροατὴν ἠδύνατο, ἀπὸ τοῦ συμφέροντος καὶ κούφου. Οὔτε γὰρ πόνον ἔχει, φησὶ, καὶ μείζονα παρέχει τὴν χάριν. Εἰ γὰρ περὶ Χριστοῦ διαλεγόμενος, ἐκεῖνα μάλιστα τίθησιν, ἃ τῆς φιλανθρωπίας αὐτοῦ ἐστι μᾶλλον ἢ τῆς ἀξίας, καὶ ἀλλήλοις συνδέδεται: πολλῷ μᾶλλον ἐπὶ τῆς διαθήκης, ἀναγκαίως τοῦτο ποιεῖ. Τί οὖν ἐστι τὸ, Γράμμα ἀποκτείνει; Εἶπεν ὅτι ἐν πλαξὶ λιθίναις, καὶ καρδίαις σαρκίναις, οὐδέπω δὲ μεγάλην ἐδόκει διαφορὰν λέγειν. Προσέθηκε οὖν ὅτι ἐκείνη γράμματι ἢ μέλανι, αὕτη δὲ πνεύματι. Οὔτε τοῦτο πάνυ αὐτοὺς διήγειρε. Λέγει οὖν λοιπὸν ὅπερ ἱκανὸν αὐτοὺς πτερῶσαι, ὅτι τὸ μὲν ἀποκτείνει, τὸ δὲ ζωοποιεῖ. γʹ. Τί δὲ τοῦτό ἐστιν; Ἐν τῷ νόμῳ ὁ ἁμάρτημα ἔχων, κολάζεται: ἐνταῦθα ὁ ἁμάρτημα ἔχων, προσελθὼν βαπτίζεται, καὶ γίνεται δίκαιος: δίκαιος δὲ γινόμενος ζῇ, τοῦ θανάτου τῆς ἁμαρτίας ἀπαλλαγείς. Ὁ νόμος ἐὰν λάβῃ φονέα, ἀναιρεῖ: ἡ χάρις ἐὰν λάβῃ φονέα, φωτίζει καὶ ζωοποιεῖ. Καὶ τί λέγω φονέα; Ξύλα ἔλαβεν ἐν σαββάτῳ συλλέξαντα ὁ νόμος, καὶ ἐλίθασε: τοῦτό ἐστι, Τὸ γράμμα ἀποκτείνει. Μυρίους ἀνδροφόνους καὶ λῃστὰς λαμβάνει ἡ χάρις, καὶ βαπτίζουσα ἀπαλλάττει τῶν προτέρων κακῶν: τοῦτό ἐστι, Τὸ πνεῦμα ζωοποιεῖ. Ἐκεῖνος ἀπὸ ζῶντος νεκρὸν ἐργάζεται τὸν ἁλόντα: αὕτη ἀπὸ νεκροῦ ζῶντα κατασκευάζει τὸν ὑπεύθυνον. Δεῦτε γὰρ πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι: καὶ οὐκ εἶπε, Κολάσω ὑμᾶς, ἀλλ', Ἀναπαύσω ὑμᾶς. Ἐν γὰρ τῷ βαπτίσματι θάπτεται τὰ ἁμαρτήματα, ἐξαλείφεται τὰ πρότερα, ζωοποιεῖται ὁ ἄνθρωπος, ὥσπερ εἰς πλάκα αὐτοῦ τὴν καρδίαν ἐγγράφεται πᾶσα ἡ χάρις. Ἐννόησον τοίνυν ὅση τοῦ Πνεύματος ἡ ἀξία, ὅταν αἱ πλάκες αὐτοῦ βελτίους τῶν προτέρων, ὅταν μεῖζόν τι καὶ αὐτῆς τῆς ἀναστάσεως ἐπιδεικνύηται. Καὶ γὰρ ἡ νέκρωσις αὕτη τῆς προτέρας χαλεπωτέρα, ἧς καὶ ἀπαλλάττει, καὶ τοσούτῳ, ὅσῳ ψυχὴ σώματος βελτίων: καὶ αὕτη δι' ἐκείνης συνίσταται ἡ ζωὴ, ἣν τὸ Πνεῦμα δίδωσιν: εἰ δὲ ταύτην δυνατὸν χαρίσασθαι, πολλῷ μᾶλλον τὴν ἐλάττονα: ἐκείνην μὲν γὰρ προφῆται εἰργάσαντο, ταύτην δὲ οὐκέτι. Οὐδεὶς γὰρ δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ μόνος ὁ Θεός. Οὐδὲ ἐκείνην δὲ χωρὶς Πνεύματος παρεῖχον οἱ προφῆται. Οὐ τοῦτο δέ ἐστι μόνον τὸ θαυμαστὸν, ὅτι ζωοποιεῖ, ἀλλ' ὅτι καὶ ἑτέροις τοῦτο παρέσχε ποιεῖν. Λάβετε γὰρ, φησὶ, Πνεῦμα ἅγιον. Διὰ τί; χωρὶς Πνεύματος γὰρ οὐκ ἐνῆν; Ἀλλὰ δεικνὺς ὁ Θεὸς, ὅτι τοῦτο τῆς ἐξουσίας ἐστὶ τῆς ἀνωτάτω, καὶ τῆς οὐσίας τῆς βασιλικῆς ἐκείνης καὶ τὴν αὐτὴν ἔχει ἰσχὺν, καὶ τοῦτό φησι: διὸ καὶ ἐπάγει, Ὧν ἐὰν ἀφῆτε τὰς ἁμαρτίας, ἀφέωνται, καὶ ὧν ἐὰν κρατῆτε, κεκράτηνται. Ἐπεὶ οὖν ἐζωοποίησεν ἡμᾶς, μένωμεν ζῶντες, καὶ μὴ πάλιν ἐπὶ τὴν προτέραν ἐπανίωμεν νεκρότητα: Ὁ Χριστὸς γὰρ οὐκέτι ἀποθνήσκει. Ὃ γὰρ ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ: καὶ οὐ βούλεται ἀεὶ χάριτι ἡμᾶς σώζεσθαι, ἐπεὶ κενοὶ πάντων ἡμεῖς ἐσόμεθα: διὸ καὶ παρ' ἡμῶν εἰσφέρεσθαί τι βούλεται. Εἰσενέγκωμεν τοίνυν, καὶ τὴν ψυχὴν ζῶσαν διατηρῶμεν. Τί δέ ἐστι ψυχῆς ζωὴ, ἀπὸ τοῦ σώματος μάνθανε. Καὶ γὰρ τὸ σῶμα τότε λέγομεν ζῇν, ὅταν βαδίζῃ ὑγιῆ τινα βάδισιν: ὅταν δὲ κατακέηται διαλυθὲν, καὶ παρὰ τάξιν κινῆται, κἂν δοκῇ ζῇν ἢ βαδίζειν, παντὸς θανάτου χαλεπωτέρα ἡ τοιαύτη ζωή. Κἂν φθέγγηται μηδὲν ὑγιὲς, ἀλλὰ τῶν παραπλήγων ῥήματα, καὶ ἕτερα ἀνθ' ἑτέρων βλέπῃ, πάλιν τῶν τετελευτηκότων ἐλεεινότερος ὁ τοιοῦτος. Οὕτω καὶ ἡ ψυχὴ, ὅταν μηδὲν ὑγιὲς ἔχῃ, κἂν δοκῇ ζῇν, τέθνηκεν: ὅταν τὸ χρυσίον μὴ βλέπῃ ὡς χρυσίον, ἀλλ' ὡς μέγα τι καὶ τίμιον, ὅταν τὰ μέλλοντα μὴ ἐννοῇ, ἀλλὰ χαμαὶ σύρηται, ὅταν ἀνθ' ἑτέρων ἕτερα πράττῃ. Πόθεν γὰρ δῆλον ὅτι ψυχὴν ἔχομεν; οὐκ ἀπὸ τῶν ἐνεργειῶν; Ὅταν οὖν τὰ αὐτῆς μὴ ἐνεργῇ, οὐχὶ τέθνηκεν; Οἷον, ὅταν μὴ ἐπιμελῆται ἀρετῆς, ἀλλὰ ἁρπάζῃ καὶ παρανομῇ, πόθεν δύναμαι εἰπεῖν ὅτι ψυχὴν ἔχεις; ὅτι βαδίζεις; Ἀλλὰ τοῦτο καὶ τῶν ἀλόγων. Ἀλλ' ὅτι ἐσθίεις καὶ πίνεις; Ἀλλὰ τοῦτο καὶ τῶν θηρίων. Ἀλλ' ὅτι ὀρθὸς ἕστηκας ἐπὶ δύο ποσί; Τοῦτό μοι μᾶλλον δείκνυσιν, ὅτι θηρίον εἶ ἀνθρωπόμορφον. Ὅταν μὲν γὰρ τὰ ἄλλα ἔχῃς ἐκείνου, τὴν δὲ διανάστασιν μηκέτι, μᾶλλόν με ταράττεις καὶ ἐκδειματοῖς, καὶ μᾶλλον τέρας εἶναι νομίζω τὸ φαινόμενον. Καὶ γὰρ εἰ θηρίον εἶδον ἀνθρωπίνῃ φθεγγόμενον τῇ φωνῇ, οὐκ ἂν δι' αὐτὸ τοῦτο ἔφην ἄνθρωπον εἶναι, ἀλλὰ δι' αὐτὸ μὲν οὖν τοῦτο θηρίον θηρίου τερατωδέστερον. Πόθεν οὖν δυνήσομαι μαθεῖν, ὅτι ψυχὴν ἔχεις ἀνθρώπου, ὅταν λακτίζῃς ὡς οἱ ὄνοι, ὅταν μνησικακῇς ὡς αἱ κάμηλοι, ὅταν δάκνῃς ὡς αἱ ἄρκτοι, ὅταν ἁρπάζῃς ὡς οἱ λύκοι, ὅταν κλέπτῃς ὡς αἱ ἀλώπεκες, ὅταν δολερὸς ᾖς ὡς οἱ ὄφεις, ὅταν ἀναισχυντῇς ὡς ὁ κύων; πόθεν δυνήσομαι μαθεῖν ὅτι ψυχὴν ἔχεις ἀνθρώπου; Βούλεσθε δείξω νεκρὰν ψυχὴν καὶ ζῶσαν; Ἄγωμεν τὸν λόγον πάλιν ἐπὶ τοὺς ἀρχαίους ἄνδρας ἐκείνους, καὶ, εἰ δοκεῖ, τὸν πλούσιον εἰς μέσον καταθώμεθα τὸν ἐπὶ τοῦ Λαζάρου, καὶ εἰσόμεθα τίποτέ ἐστι ψυχῆς νέκρωσις. Καὶ γὰρ ἐκεῖνος νεκρὰν εἶχε ψυχὴν, καὶ δῆλον ἀφ' ὧν ἐποίει: τῶν μὲν γὰρ ψυχῆς ἔργων οὐδὲν ἔπραττεν, ἤσθιε δὲ καὶ ἔπινε καὶ ἐτρύφα μόνον. δʹ. Τοιοῦτοί εἰσι καὶ νῦν οἱ ἀνελεήμονες καὶ ὠμοί: νεκρὰν γὰρ ἔχουσι καὶ οὗτοι ψυχὴν, ὥσπερ ἐκεῖνος. Τὸ γὰρ θερμὸν αὐτῆς ἅπαν τὸ ἀπὸ τῆς φιλίας τῆς εἰς τὸν πλησίον ἀνήλωται, καὶ ἔστιν ἀψύχου σώματος νεκροτέρα. Ὁ δὲ πένης οὐ τοιοῦτος, ἀλλ' ἐν αὐτῷ τῷ ἄκρῳ τῆς φιλοσοφίας ἑστὼς διέλαμπε: καὶ λιμῷ παλαίων διηνεκεῖ, καὶ οὐδὲ τῆς ἀναγκαίας εὐπορῶν τροφῆς, οὐδὲ οὕτως εἶπέ τι βλάσφημον εἰς τὸν Θεὸν, ἀλλ' ἔφερεν ἅπαντα γενναίως. Οὐ μικρὸν δὲ τοῦτο ψυχῆς ἔργον, ἀλλὰ καὶ τῆς εὐτονίας καὶ τῆς ὑγείας τεκμήριον μέγιστον. Ὅταν δὲ ταῦτα μὴ ᾖ, δῆλον ὅτι παρὰ τὸ νενεκρῶσθαι ἀπόλωλεν. Ἢ οὐ νεκρὰν ἐκείνην εἶναι φήσομεν, εἰπέ μοι, ᾗ ἔπεισι μὲν ὁ διάβολος πλήττων, κεντῶν, δάκνων, λακτίζων, αἰσθάνεται δὲ ἐκείνη οὐδενὸς τούτων, ἀλλὰ κεῖται νενεκρωμένη, καὶ τῆς περιουσίας αὐτῆς ἀφαιρουμένης οὐκ ἀλγεῖ, ἀλλ' ἐφάλλεται μὲν ἐκεῖνος, μένει δὲ αὕτη ἀκίνητος, ὥσπερ σῶμα ψυχῆς ἀπελθούσης, οὐδὲ αἰσθανομένη; Ὅταν γὰρ ὁ τοῦ Θεοῦ φόβος μὴ παρῇ μετὰ ἀκριβείας, τοιαύτην αὐτὴν εἶναι ἀνάγκη, καὶ νεκρῶν ἀθλιωτέραν Οὐδὲ γὰρ εἰς ἰχῶρα διαλύεται καὶ τέφραν καὶ κόνιν ἡ ψυχὴ, καθάπερ τὸ σῶμα, ἀλλ' εἰς τὰ τούτων δυσωδέστερα, εἰς μέθην καὶ θυμὸν καὶ πλεονεξίαν, εἰς ἀτόπους ἔρωτας καὶ ἀκαίρους ἐπιθυμίας. Εἰ δὲ βούλει αὐτῆς ἀκριβέστερον ἰδεῖν τὸ δυσῶδες, δός μοι ψυχὴν καθαρὰν, καὶ τότε ὄψει σαφῶς πῶς ἐστι δυσώδης ἡ αἰσχρὰ αὕτη καὶ ἀκάθαρτος. Νῦν μὲν γὰρ οὐ δυνήσῃ συνιδεῖν: ἕως γὰρ ἂν ὦμεν ἐν συνηθείᾳ δυσωδίας, οὐκ αἰσθανόμεθα: ὅταν δὲ πνευματικοῖς τρεφώμεθα ῥήμασι, τότε εἰσόμεθα ἐκεῖνο τὸ κακόν: καίτοι πολλοῖς ἀδιάφορον τοῦτο εἶναι δοκεῖ. Καὶ οὐδέπω λέγω περὶ γεέννης: ἀλλ', εἰ βούλεσθε, τὰ παρόντα ἐξετάσωμεν, καὶ μὴ τὸν αἰσχρὰ πράττοντα, ἀλλὰ τὸν αἰσχρὰ φθεγγόμενον, πῶς ἐστι καταγέλαστος, πῶς ἑαυτὸν καθυβρίζει πρῶτον: καθάπερ τις βόρβορόν τινα ἀπὸ τοῦ στόματος ἀφιεὶς, οὕτως ἑαυτὸν μολύνει. Εἰ γὰρ τὸ ῥεῖθρον οὕτως ἀκάθαρτον, ἐννόησον οἵα ἡ πηγὴ τοῦ βορβόρου τούτου: Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ. Ἐγὼ δὲ οὐ διὰ τοῦτο πενθῶ μόνον, ἀλλ' ὅτι οὐδὲ εἶναι δοκεῖ τῶν ἀτόπων τοῦτο παρά τισιν. Ἐντεῦθεν ἅπαντα αὔξεται τὰ κακὰ, ὅταν καὶ ἁμαρτάνωμεν, καὶ μηδὲ πλημμελεῖν νομίζωμεν. Βούλει οὖν μαθεῖν ὅσον κακὸν τὸ αἰσχρὰ φθέγγεσθαι; Ἐννόησον τοὺς ἀκούοντας, πῶς ἐρυθριῶσιν ἐν τῇ ἀσχημοσύνῃ τῇ σῇ. Τί γὰρ εὐτελέστερον ἀνδρὸς αἰσχρολόγου; τί ἀτιμότερον; Εἰς γὰρ τὴν τῶν μίμων ὠθοῦσιν ἑαυτοὺς οἱ τοιοῦτοι τάξιν, καὶ εἰς τὴν τῶν πεπορνευμένων γυναικῶν: μᾶλλον δὲ, ἐκεῖναι ἐρυθριῶσι μᾶλλον, ἢ ὑμεῖς. Πῶς δύνασαι διδάξαι γυναῖκα σωφρονεῖν, παιδεύων αὐτὴν εἰς ἀσέλγειαν διὰ τούτων ἐκβαίνειν τῶν ῥημάτων; Βέλτιον σηπεδόνα ἀπὸ τοῦ στόματος ἀφιέναι, ἢ ῥῆμα αἰσχρόν. Νῦν δὲ, ἂν μὲν ὄζῃ τὸ στόμα, οὐδὲ τῶν κοινῶν μετέχεις σιτίων: τοσαύτης δὲ δυσωδίας οὔσης ἐν τῇ ψυχῇ, μυστηρίων τολμᾷς κοινωνεῖν, εἰπέ μοι; Καὶ εἰ μὲν σκεῦος ἀκάθαρτόν τις λαβὼν, ἐπὶ τῆς τραπέζης κατέθετο τῆς σῆς, ξύλοις αὐτὸν ἂν παίων ἤλασας: τὸν δὲ Θεὸν ἐπὶ τῆς τραπέζης τῆς αὐτοῦ (τράπεζα γὰρ αὐτοῦ, τὸ στόμα τὸ ἡμέτερον εὐχαριστίας πληρούμενον), σκεύους ἀκαθάρτου παντὸς ῥήματα βδελυρώτερα προφέρων, οὐκ οἴει παροξύνειν, εἰπέ μοι; καὶ πῶς ἔνι τοῦτο; Οὐδὲν γὰρ οὕτω παροργίζει τὸν ἅγιον καὶ τὸν καθαρὸν, ὡς τὰ ῥήματα ταῦτα: οὐδὲν οὕτως ἰταμοὺς καὶ ἀναισχύντους ποιεῖ, ὡς τὸ λέγειν τοιαῦτα καὶ ἀκούειν: οὐδὲν οὕτως ἐκλύει τὰ νεῦρα τῆς σωφροσύνης, ὡς ἡ διὰ τούτων ἀναπτομένη φλόξ. Μύρον ἐνέθετό σου τῷ στόματι ὁ Θεός: σὺ δὲ νεκροῦ δυσωδέστερα ἀποτίθεσαι ῥήματα, καὶ αὐτὴν ἀναιρεῖς τὴν ψυχὴν, καὶ ἀκίνητον ποιεῖς. Καὶ γὰρ ὅταν ὑβρίζῃς, οὐκ ἔστι τοῦτο ψυχῆς φωνὴ, ἀλλὰ θυμοῦ: ὅταν αἰσχρὰ λέγῃς, οὐκ ἐκείνη ἐφθέγξατο, ἀλλ' ἡ ἀκολασία: ὅταν κακηγορῇς, ἡ βασκανία: ὅταν ἐπιβουλεύῃς, ἡ πλεονεξία. Ταῦτα γὰρ οὐκ ἐκείνης, ἀλλὰ τῶν παθῶν αὐτῆς, καὶ τῶν νοσημάτων. Ὥσπερ οὖν τὸ φθείρεσθαι οὐχ ἁπλῶς τοῦ σώματος, ἀλλὰ τοῦ θανάτου καὶ τοῦ πάθους τοῦ ἐν τῷ σώματι: οὕτω δὴ καὶ ταῦτα, τῶν προσγινομένων αὐτῇ παθῶν. Εἰ γὰρ βούλει ψυχῆς ἀκοῦσαι φωνῆς ζώσης, ἄκουσον Παύλου λέγοντος: Ἔχοντες τροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα: καὶ, Ἔστι πορισμὸς μέγας ἡ εὐσέβεια: καὶ, Ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. Ἄκουσον Πέτρου λέγοντος, Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι: ὃ δὲ ἔχω, τοῦτό σοι δίδωμι: ἄκουσον τοῦ Ἰὼβ εὐχαριστοῦντος καὶ λέγοντος, Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο. Ταῦτα ψυχῆς ζώσης τὰ ῥήματα, ταῦτα ἐνεργούσης τὴν οἰκείαν ἐνέργειαν. Οὕτω καὶ Ἰακὼβ ἔλεγεν: Ἐὰν δῷ μοι Κύριος ἄρτον φαγεῖν, καὶ ἱμάτιον περιβαλέσθαι: οὕτω καὶ Ἰωσὴφ, Πῶς ποιήσω τὸ ῥῆμα τὸ πονηρὸν τοῦτο, καὶ ἁμαρτήσομαι ἐνώπιον τοῦ Θεοῦ; Ἀλλ' οὐχ ἡ βάρβαρος ἐκείνη, ἀλλ' ὥσπερ μεθύουσα καὶ παραπαίουσα, οὕτως ἐφθέγγετο λέγουσα, Κοιμήθητι μετ' ἐμοῦ. Ταῦτ' οὖν εἰδότες, ζηλώσωμεν τὴν ζῶσαν ψυχὴν, φύγωμεν τὴν νενεκρωμένην, ἵνα καὶ τῆς μελλούσης ἐπιτύχωμεν ζωῆς: ἧς γένοιτο πάντας ἡμᾶς μετασχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.