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of him, the one a servant, the other a son; if then the servant should proclaim a freedom in no way belonging to him, and should set himself against his master, he does not endure to do anything servile, nor does he obey when commanded, fearing lest this very thing should damage his freedom, and the command should work a stumbling-block for him; for he has seized the honor, and holds it unworthily. But the son will not refuse to perform any servile work, knowing that even if he should perform all the services of slaves, his freedom is in no way harmed, but remains unshaken, since his natural nobility cannot be destroyed by servile works; since indeed he does not have it by seizure, like the servant, but as allotted to him from above and from the first day. This, then, Paul also declares concerning Christ, saying, that since He was free by nature and a genuine son, not having taken equality as a thing to be grasped, He did not need to hide it, but confidently took the form of a servant. For He knew, He knew clearly, that His condescension would in no way be able to diminish His glory; for it was not something acquired, nor given by seizure, nor alien and not belonging to Him, but natural and genuine. For this reason He took the form of a servant, knowing clearly and being persuaded, that this could in no way harm him. Therefore it did not harm Him, but even in the form of a servant He remained having the same glory. Do you see that even the very taking on of flesh is a sign that the Son is equal to the One who begot Him, and that this equality is not something acquired, nor something that comes and goes, but unshaken and firm, and such as is fitting for a son to have towards a father? 7. Let us then say all these things to them, and let us strive, as far as it is in our power, to lead them away from that wicked heresy, and to bring them back to the truth. And let us ourselves not think that faith alone is sufficient for our salvation, but let us also care for our conduct, and let us show forth a most excellent life, so that from both sides the things that benefit us may be complete. And what I urged before, this I also urge now, that you may set it right; let us put an end to our enmities toward one another, and let no one be an enemy to his neighbor for more than one day, but before the night let him put an end to his anger, so that when he is by himself, he may not, by collecting with exactness the things that have been done and said out of enmity, work a more grievous end, and make the reconciliation more difficult. For just as the bones of our body, when dislocated from their proper joint, if they are immediately put back, regain their proper place without much pain; but if they remain for a long time outside of their proper joint, they return with difficulty again and go back to their proper place, and even when put back they require many days to be fitted with exactness and to be set firm and to remain; so also we, if we are reconciled immediately to our enemies, we do this both rightly, and do not require much effort to return to our former friendship; but if a long time passes in between, as if blinded by our enmity, we blush, we are ashamed, we need others48.794, not only to bring us together, but also to restrain us with exactness after the return, until we recover our former confidence. And I do not yet speak of the laughter and the shame. For of how much condemnation would it not be worthy, to need others to bring us together with our own members? Not only does this terrible thing happen through delay and postponement, but also that sins which are not, from then on seem to be sins; and whatever the enemy utters, we receive everything with suspicion, both gestures, and glances, and voice, and gait; for when seen he inflames the hardened soul, and when not seen he likewise grieves it again. For indeed not only the sight of those who have wronged us, but also their memory is accustomed to pain us continually, even if anything about another

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αὐτοῦ, ὁ μὲν οἰκέτης, ὁ δὲ υἱός· ἐὰν οὖν ὁ οἰκέτης ἐλευθερίαν ἀναβοήσῃ μηδαμόθεν αὐτῷ προσήκουσαν, καὶ ἀντικαταστῇ τῷ δεσπότῃ, οὐχ ὑπομένει τι ποιῆσαι δουλικὸν, οὐδὲ ἐπιταττόμενος ὑπακούει, δεδοικὼς μὴ τοῦτο αὐτὸ τῇ ἐλευθερίᾳ λυμήνηται, καὶ πρόσκομμα αὐτῷ τὸ ἐπίταγμα ἐργάσηται· ἥρπασε γὰρ τὴν τιμὴν, καὶ παρὰ ἀξίαν ἔχει. Ὁ δὲ υἱὸς οὐ παραιτήσεται ἐπιτελέσαι πᾶν ἔργον δουλικὸν, εἰδὼς ὅτι κἂν ἅπαντα διακονήσηται τὰ τῶν δούλων, οὐδὲν αὐτῷ τὰ τῆς ἐλευθερίας παραβέβλαπται, ἀλλ' ἀκίνητα μένει, τῆς φυσικῆς εὐγενείας ἀναιρεθῆναι μὴ δυναμένης ἀπὸ τῶν δουλικῶν ἔργων· ἐπειδήπερ οὐκ ἐξ ἁρπαγῆς αὐτὴν ἔχει, καθάπερ ὁ οἰκέτης, ἀλλ' ἄνωθεν καὶ ἐκ πρώτης αὐτῷ συγκληρωθεῖσαν ἡμέρας. Τοῦτο οὖν καὶ ὁ Παῦλος δηλῶν περὶ τοῦ Χριστοῦ φησιν, ὅτι ἐπειδὴ φύσει ἐλεύθερος ἦν καὶ γνήσιος υἱὸς, οὐχ ὡς ἁρπαγὴν λαβὼν τὴν ἰσότητα, ἐδέησεν αὐτὴν ἀποκρύψαι, ἀλλὰ θαῤῥῶν ἀνέλαβε τὴν δούλου μορφήν. Ἤδει γὰρ ᾔδει σαφῶς, ὅτι ἡ συγκατάβασις οὐδὲν αὐτοῦ τὴν δόξαν ἐλαττῶσαι δυνήσεται· οὐ γὰρ ἐπείσακτος ἦν, οὐδὲ κατὰ ἁρπαγὴν δοθεῖσα, οὐδὲ ἀλλοτρία καὶ μὴ προσήκουσα, ἀλλὰ φυσικὴ καὶ γνησία. ∆ιὰ τοῦτο δούλου μορφὴν ἔλαβεν, εἰδὼς σαφῶς καὶ πεπεισμένος, ὅτι οὐδὲν αὐτὸν τοῦτο παραβλάψαι δυνήσεται. Οὐκοῦν οὐδὲ παρέβλαψεν, ἀλλὰ καὶ ἐν τῇ τοῦ δούλου μορφῇ τὴν αὐτὴν ἔμεινε δόξαν ἔχων. Ὁρᾷς ὅτι καὶ αὐτὸ τὸ σάρκα ἀναλαβεῖν σημεῖόν ἐστι τοῦ τὸν Υἱὸν ἴσον εἶναι τῷ γεγεννηκότι, καὶ τοῦ τὴν ἰσότητα ταύτην οὐκ ἐπείσακτον εἶναι, οὐδὲ ἐπιγινομένην καὶ ἀπογινομένην, ἀλλ' ἀκίνητον καὶ βεβαίαν, καὶ οἵαν εἰκὸς ἔχειν υἱὸν πρὸς πατέρα; ζʹ. Ταῦτ' οὖν ἅπαντα πρὸς ἐκείνους λέγωμεν, καὶ σπουδάζωμεν, τό γε εἰς ἡμᾶς ἧκον, ἀπάγειν αὐτοὺς τῆς πονηρᾶς ἐκείνης αἱρέσεως, καὶ πρὸς τὴν ἀλήθειαν ἐπανάγειν. Καὶ ἡμεῖς δὲ αὐτοὶ μὴ τὴν πίστιν μόνην ἀρκεῖν ἡμῖν πρὸς σωτηρίαν νομίζωμεν, ἀλλὰ καὶ πολιτείας ἐπιμελώμεθα, καὶ βίον ἄριστον ἐπιδειξώμεθα, ἵν' ἑκατέρωθεν ἡμῖν ἀπηρτισμένα ᾖ τὰ τῆς ὠφελείας. Καὶ ὃ παρεκάλεσα πρῴην, τοῦτο καὶ νῦν, ὥστε κατορθῶσαι, παρακαλῶ· καὶ τὰς πρὸς ἀλλήλους ἔχθρας καταλύσωμεν, καὶ μιᾶς ἡμέρας μηδεὶς πλέον ἔστω τοῦ πλησίον ἐχθρὸς, ἀλλὰ πρὸ τῆς νυκτὸς καταλυέτω τὴν ὀργὴν, ἵνα μὴ καθ' ἑαυτὸν γενόμενος, καὶ τὰ γεγενημένα καὶ τὰ εἰρημένα παρὰ τῆς ἔχθρας συλλέγων μετὰ ἀκριβείας, χαλεπώτερον τὸ τέλος ἐργάσηται, καὶ δυσκολωτέραν ποιήσῃ τὴν καταλλαγήν. Καθάπερ γὰρ τὰ τοῦ σώματος ἡμῶν ὀστᾶ ἐξολισθήσαντα τῆς οἰκείας ἕδρας, ἂν μὲν εὐθέως ἐπανάγηται, οὐ μετὰ πολλοῦ πόνου τὴν οἰκείαν ἀπολαμβάνει χώραν· ἂν δὲ πολὺν ἔξω τῆς οἰκείας ἕδρας μείνῃ χρόνον, δυσκόλως ἐπανέρχεται πάλιν καὶ πρὸς τὴν οἰκείαν ἐπάνεισι χώραν, καὶ ἐπαναχθέντα δὲ πολλῶν δεῖται τῶν ἡμερῶν, ὥστε ἁρμοσθῆναι μετὰ ἀκριβείας καὶ ἑδρασθῆναι καὶ μεῖναι· οὕτω δὴ καὶ ἡμεῖς, ἂν μὲν εὐθέως τοῖς ἐχθροῖς καταλλαγῶμεν, εὐθέτως τε τοῦτο ποιοῦμεν, καὶ οὐ πολλῆς δεόμεθα σπουδῆς, ὥστε εἰς τὴν ἀρχαίαν φιλίαν ἐπανελθεῖν· ἐὰν δὲ πολὺς μεταξὺ γένηται χρόνος, ὥσπερ τυφλωθέντες ἀπὸ τῆς ἔχθρας, ἐρυθριῶμεν, αἰσχυνόμεθα, ἑτέρων δεόμε48.794 θα, οὐ τῶν συναγόντων δὲ μόνον, ἀλλὰ καὶ τῶν μετὰ τὴν ἐπάνοδον κατεχόντων ἡμᾶς μετὰ ἀκριβείας, ἕως ἂν τὴν προτέραν ἀναλάβωμεν παῤῥησίαν. Καὶ οὔπω λέγω τὸν γέλωτα καὶ τὴν αἰσχύνην. Πόσης γὰρ καταγνώσεως ἄξιον οὐκ ἂν εἴη, ἑτέρων δεῖσθαι τῶν συναγόντων ἡμᾶς πρὸς τὰ ἡμέτερα μέλη; Οὐ τοῦτο δὲ μόνον γίνεται τὸ δεινὸν τῇ μελλήσει καὶ τῇ ἀναβολῇ, ἀλλ' ὅτι καὶ τὰ οὐκ ὄντα ἁμαρτήματα, ἁμαρτήματα εἶναι δοκεῖ λοιπόν· κἂν ὁτιοῦν ὁ ἐχθρὸς φθέγξηται, πάντα μεθ' ὑποψίας δεχόμεθα, καὶ σχήματα, καὶ βλέμματα, καὶ φωνὴν, καὶ βάδισιν· καὶ γὰρ ὁρώμενος ἀναφλέγει τὴν πεπωρωμένην ψυχὴν, καὶ οὐχ ὁρώμενος ὁμοίως πάλιν λυπεῖ. Οὐ γὰρ δὴ μόνον ἡ ὄψις τῶν ἠδικηκότων, ἀλλὰ καὶ ἡ μνήμη διηνεκῶς ἡμᾶς ὀδυνᾷν εἴωθε, κἂν ἑτέρου τι περὶ