Homily VII.

Philippians ii. 5–11

“Have this mind in you which was also in Christ Jesus: who, being in the form of God, counted it not a prize to be on an equality with God; but emptied Himself, taking upon Him the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled Himself, becoming obedient unto death, yea, the death of the cross. Wherefore also God highly exalted Him, and gave Him the Name which is above every name: that in the Name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

I have stated the views of110    [So Field, after the Catena alone, instead of “I have said all that pertains to the heretics” (παρὰ, περὶ). The text of Field looks strange at first, but well suits what follows, and so is probably correct.—J.A.B.] the heretics. It is befitting that I now speak of what is our own. They say that the words, “He counted it not a prize,” are of wrongfully seizing.111    Meaning, “He thought it not a robbery for himself to commit.” The phrase being always used in the sense of “a gain.” Our language does not seem capable of expressing it exactly. We have proved, that this is altogether vapid and impertinent, for no man would exhort another to humility on such grounds, nor in this sort does he praise God, or even man. What is it then, beloved? Give heed to what I now say. Since many men think, that, when they are lowly, they are deprived of their proper right, and debased, Paul, to take away this fear, and to show that we must not be affected thus, says that God, the only begotten, who was in the form of God, who was no whit inferior to the Father, who was equal to Him, “counted it not a prize to be on an equality with God.”

Now learn what this meaneth. Whatsoever a man robs, and takes contrary to his right, he dares not lay aside, from fear lest it perish, and fall from his possession, but he keeps hold of it continually. He who possesses some dignity which is natural to him, fears not to descend from that dignity, being assured that nothing of this sort will happen to him. As for example, Absalom usurped the government, and dared not afterwards to lay it aside. We will go to another example, but if example cannot present the whole matter to you, take it not amiss, for this is the nature of examples, they leave the greater part for the imagination to reason out. A man rebels against his sovereign, and usurps the kingdom: he dares not lay aside and hide the matter, for if he once hide it, straightway it is gone. Let us also take another example; if a man takes anything violently, he keeps firm hold of it continually, for if he lay it down, he straightway loses it. And generally speaking, they who have aught by rapine are afraid to lay it by, or hide it, or not to keep constantly in that state which they have assumed. Not so they, who have possessions not procured by rapine, as Man, who possesses the dignity of being a reasonable being. But here examples fail me, for there is no natural preëminence amongst us, for no good thing is naturally our own; but they are inherent in the nature of God. What does one say then? That the Son of God feared not to descend from His right, for He thought not Deity a prize seized. He was not afraid that any would strip Him of that nature or that right, Wherefore He laid it112    The word is neuter, and refers only to “right” (ἀξίωμα). Some copies omit “nature.” aside, being confident that He should take it up again. He hid it, knowing that He was not made inferior by so doing. For this cause, Paul says not, “He seized not,” but, “He counted it not a prize”; He possessed not that estate by seizure, but it was natural, not conferred,113    δεδομένην, which would imply an “act” of giving. it was enduring and safe. Wherefore he refused not to take the form of an inferior.114    ὑπασπιστῶν, a soldier of the ranks, who attended on an officer. Herod. v. 111. Xen. Anab. iv. 2, 21. The tyrant fears to lay aside the purple robe in war, while the king does it with much safety. Why so? because he holds his power not as a matter of seizure. He did not refuse to lay it aside, as one who had usurped it, but since He had it as His own by nature, since it could never be parted from Him, He hid it.

This equality with God He had not by seizure, but as his own by nature. Wherefore “He emptied Himself.” Where be they who affirm, that He underwent constraint, that He was subjected? Scripture says, “He emptied Himself, He humbled Himself, and became obedient unto death.” How did He empty Himself? By taking “the form of a servant, being made in the likeness of men, and being found in fashion as a man.” It is written, “He emptied Himself” in reference to the text, “each counting other better than himself.” Since had He been subjected, had He not chosen it of His own accord, and of His own free will, it would not have been an act of humility. For if He knew not that so it must be, He would have been imperfect. If, not knowing it, He had waited for the time of action, then would He not have known the season. But if He both knew that so it must be, and when it must be, wherefore should He submit to be subjected? To show, they say, the superiority of the Father. But this shows not the superiority of the Father, but His own inferiority. For is not the name of the Father sufficient to show the priority of the Father? For apart from Him, the son has all the same things. For this honor is not capable of passing from the Father to the Son.

What then say the heretics? See, say they, He did not become man. The Marcionites, I mean.115    [These dramatic and characteristic utterances are smoothed down in the altered text.—J.A.B.] But why? He was “made in the likeness of man.” But how can one be “made in the likeness of men”? by putting on a shadow? But this is a phantom, and no longer the likeness of a man, for the likeness of a man is another man. And what wilt thou answer to John, when he says, “The Word became flesh”? (John i. 14.) But this same blessed one himself also says in another place, “in the likeness of sinful flesh.” (Rom. viii. 3.)

“And being found in fashion as a man.” See, they say, both “in fashion,” and “as a man.” To be as a man, and to be a man in fashion, is not to be a man indeed. To be a man in fashion is not to be a man by nature. See with what ingenuousness I lay down what our enemies say, for that is a brilliant victory, and amply gained, when we do not conceal what seem to be their strong points. For this is deceit rather than victory. What then do they say? let me repeat their argument. To be a man in fashion is not to be a man by nature; and to be as a man, and in the fashion of a man, this is not to be a man. So then to take the form of a servant, is not to take the form116    Old Lat. “nature.” of a servant. Here then is an inconsistency; and wherefore do you not first of all solve this difficulty? For as you think that this contradicts us, so do we say that the other contradicts you. He says not, “as the form of a servant,” nor “in the likeness of the form of a servant,” nor “in the fashion of the form of a servant,” but “He took the form of a servant.” What then is this? for there is a contradiction. There is no contradiction. God forbid! it is a cold and ridiculous argument of theirs. He took, say they, the form of a servant, when He girded Himself with a towel, and washed the feet of His disciples. Is this the form of a servant? Nay, this is not the form, but the work of a servant. It is one thing that there should be the work of a servant, and another to take the form of a servant. Why did he not say, He did the work of a servant, which were clearer? But nowhere in Scripture is “form” put for “work,” for the difference is great: the one is the result of nature, the other of action. In common speaking, too, we never use “form” for “work.” Besides, according to them, He did not even take the work of a servant, nor even gird Himself. For if all was a mere shadow,117    [He refers to the various Docetic theories, that the body of Christ was only an appearance.—J.A.B.] there was no reality. If He had not real hands, how did He wash their feet? If He had not real loins, how did He gird Himself with a towel? and what kind of garments did he take? for Scripture says, “He took His garments.” (John xiii. 12.) So then not even the work is found to have really taken place, but it was all a deception, nor did He even wash the disciples. For if that incorporeal nature did not appear, it118    Or He. The sense is difficult. Old Lat. “For if He was an incorporeal being, He was not seen, He was not in a body.” Ben. Lat. omits the first “not,” and has “and was not,” but without Greek authority. was not in a body. Who then washed the disciples’ feet?

Again, what in opposition to Paul of Samosata? for what did he affirm? The very same. But it is no emptying of Himself, that one who is of human nature, and a mere man, should wash his fellow-servants. For what we said against the Arians, we must repeat against these too, for they differ not from one another, save by a little space of time; both the one and the other affirm the Son of God to be a creature. What then shall we say to them? If He being a man washed man, He emptied not, He humbled not Himself. If He being a man seized not on being equal with God, He is not deserving of praise. That God should become man, is great, unspeakable, inexpressible humility; but what humility is there in that one, who was a man should do the works of men? And where is the work of God ever called “the form of God”? for if he were a mere man, and was called the form of God by reason of His works, why do we not do the same of Peter, for he wrought greater deeds than Christ Himself? Why say you not of Paul, that he had the form of God? Why did not Paul give an example of himself, for he wrought a thousand servile works, and did not even refuse to say, “For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake.” (2 Cor. iv. 5.)

These are absurdities and trifles! Scripture says, He “emptied Himself.” How did He empty Himself? tell me. What was His emptying? what His humiliation? was it because He wrought wonders? This both Paul and Peter did, so that this was not peculiar to the Son. What then means, “Being made in the likeness of men”? He had many things belonging to us, and many He had not; for instance, He was not born of wedlock. He did no sin. These things had He which no man has. He was not what he seemed only, but He was God also; He seemed to be a man, but He was not like the mass of men. For He was like them in flesh. He means then, that He was not a mere man. Wherefore he says, “in the likeness of men.” For we indeed are soul and body, but He was God, and soul and body, wherefore he says, “in the likeness.” For lest when you hear that He emptied Himself, you should think that some change, and degeneracy, and loss is here; he says, whilst He remained what He was, He took that which He was not, and being made flesh He remained God, in that He was the Word. (John i. 14.)

In this then He was like man, and for this cause Paul says, “and in fashion.” Not that His nature degenerated, nor that any confusion arose, but He became man in fashion. For when He had said that “He took the form of a servant,” he made bold119    i.e. without fear of giving countenance to the Docetæ or Marcionites, as he had used so strong an expression of reality; or as on the next page. to say this also, seeing that the first would silence all objectors; since when he says, “In the likeness of sinful flesh,” he says not that He had not flesh, but that that flesh sinned not, but was like to sinful flesh. Like in what? in nature, not in sin, therefore was His like a sinful soul. As then in the former case the term similarity was used, because He was not equal in everything, so here also there is similarity, because He is not equal in everything, as His not being born of wedlock, His being without sin, His being not a mere man. And he well said “as a man,” for He was not one of the many, but “as” one of the many. The Word who was God did not degenerate into man, nor was His substance changed, but he appeared as a man; not to delude us with a phantom, but to instruct us in humility. When therefore he says, “as a man,” this is what He means; since he calls Him a man elsewhere also, when he says, “there is one God, one Mediator also between God and men, Himself man, Christ Jesus.” (1 Tim. ii. 5.)

Thus much against these heretics. I must now speak against such as deny that He took a soul.120    The Apollinarian heresy. If “the form of God” is “perfect God,” then the “form of a servant” is “a perfect servant.” Again, against the Arians. Here concerning His divinity, we no longer find “He became,” “He took,” but “He emptied Himself, taking the form of a servant, being made in the likeness of men”; here concerning his humanity we find “He took, He became.” He became the latter, He took the latter; He was the former. Let us not then confound nor divide the natures. There is one God, there is one Christ, the Son of God; when I say “One,” I mean a union, not a confusion; the one Nature did not degenerate into the other, but was united with it.

“He humbled Himself, becoming obedient unto death, yea, the death of the cross.” See, says one, He voluntarily became obedient; he was not equal to Him whom He obeyed. O ye obstinate ones and unwise! This doth not at all lower Him. For we too become obedient to our friends, yet this has no effect. He became obedient as a Son to His Father; He fell not thus into a servile state, but by this very act above all others guarded his wondrous Sonship, by thus greatly honoring the Father. He honored the Father, not that thou shouldest dishonor Him, but that thou shouldest the rather admire Him, and learn from this act, that He is a true Son, in honoring His Father more than all besides. No one hath thus honored God. As was His height, such was the correspondent humiliation which He underwent. As He is greater than all, and no one is equal to Him, so in honoring His Father, He surpassed all, not by necessity, nor unwillingly, but this too is part of His excellence; yea, words fail me. Truly it is a great and unspeakable thing, that He became a servant; that He underwent death, is far greater; but there is something still greater, and more strange; why? All deaths are not alike; His death seemed to be the most ignominious of all, to be full of shame, to be accursed; for it is written, “Cursed is every one that hangeth on a tree.” (Deut. xxi. 23; Gal. iii. 13.) For this cause the Jews also eagerly desired to slay Him in this manner, to make Him a reproach, that if no one fell away from Him by reason of His death, yet they might from the manner of His death. For this cause two robbers were crucified with Him, and He in the midst, that He might share their ill repute, and that the Scripture might be fulfilled, “And he was numbered with the transgressors.” (Isa. liii. 12.) Yet so much the more doth truth shine forth, so much the more doth it become bright; for when His enemies plot such things against His glory, and it yet shines forth, so much the greater does the matter seem. Not by slaying Him, but by slaying Him in such sort did they think to make Him abominable, to prove Him more abominable than all men, but they availed nothing. And both the robbers also were such impious ones, (for it was afterward that the one repented,) that, even when on the cross, they reviled Him; neither the consciousness of their own sins, nor their present punishment, nor their suffering the same things themselves, restrained their madness. Wherefore the one spake to the other, and silenced him by saying, “Dost thou not even fear God, seeing thou art in the same condemnation?” (Luke xxiii. 40.) So great was their wickedness. Wherefore it is written, “God also highly exalted Him, and gave Him the Name which is above every name.” When the blessed Paul hath made mention of the flesh, he fearlessly speaks of all His humiliation. For until he had mentioned that He took the form of a servant, and while he was speaking of His Divinity, behold how loftily he doth it, (loftily, I say, according to his power; for he speaks not according to His own worthiness, seeing that he is not able). “Being in the form of God, He counted it not a prize to be equal with God.” But when he had said, that He became Man, henceforth he fearlessly discourseth of His low estate, being confident that the mention of His low estate would not harm His Divinity, since His flesh admitted this.

Ver. 9–11. “Wherefore also God highly exalted Him, and gave Him the Name which is above every name: that in the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Let us say against the heretics, If this is spoken of one who was not incarnate, if of God the Word, how did He highly exalt Him? Was it as if He gave Him something more than He had before? He would then have been imperfect in this point, and would have been made perfect for our sakes. For if He had not done good deeds to us, He would not have obtained that honor! “And gave Him the Name.” See, He had not even a name, as you say! But how, if He received it as His due, is He found here to have received it by grace, and as a gift? And that “the Name which is above every name”: and of what kind, let us see, is the Name? “That at the Name of Jesus,” saith He, “every knee should bow.” They (the heretics) explain name by glory. This glory then is above all glory, and this glory is in short that all worship Him! But ye hold yourselves far off from the greatness of God, who think that ye know God, as He knoweth Himself, and from this it is plain, how far off ye are from right thoughts of God. And this is plain from hence. Is this, tell me, glory? Therefore before men were created, before the angels or the archangels, He was not in glory. If this be the glory which is above every glory, (for this is the name that is “above every name,”) though He were in glory before, yet was He in glory inferior to this. It was for this then that He made the things that are, that He might be raised to glory, not from His own goodness, but because He required glory from us! See ye not their folly? see ye not their impiety?

Now if they had said this of Him that was incarnate, there had been reason, for God the Word allows that this be said of His flesh. It touches not His divine nature, but has to do altogether with the dispensation. What means “of things in heaven, and things in the earth, and things under the earth”? It means the whole world, and angels, and men, and demons; or that both the just and the living and sinners,

“And every tongue,” should “confess that Jesus Christ is Lord, to the glory of God the Father.” That is, that all should say so; and this is glory to the Father. Seest thou how wherever the Son is glorified, the Father is also glorified? Thus too when the Son is dishonored, the Father is dishonored also. If this be so with us, where the difference is great between fathers and sons, much more in respect of God, where there is no difference, doth honor and insult pass on to Him. If the world be subjected to the Son, this is glory to the Father. And so when we say that He is perfect, wanting nothing, and not inferior to the Father, this is glory to the Father, that he begat such a one. This is a great proof of His power also, and goodness, and wisdom, that He begat one no whit inferior, neither in wisdom nor in goodness. When I say that He is wise as the Father, and no whit inferior, this is a proof of the great wisdom of the Father; when I say that He is powerful as the Father, this is a proof of the Father’s power. When I say that He is good as the Father, this is the greatest evidence of His goodness, that He begat such (a Son), in no whit less or inferior to Himself. When I say that He begat Him not inferior in substance but equal, and not of another substance, in this I again wonder at God, His power, and goodness, and wisdom, that He hath manifested to us another, of Himself, such as Himself, except in His not being the Father. Thus whatsoever great things I say of the Son, pass on to the Father. Now if this small and light matter (for it is but a light thing to God’s glory that the world should worship Him) is to the glory of God, how much more so are all those other things?

Let us then believe to His glory, let us live to His glory, for one is no use without the other; when we glorify Him rightly, but live not rightly, then do we especially insult Him, because we are enrolled under Him as a Master and Teacher, and yet despise Him, and stand in no dread of that fearful judgment seat. It is no wonder that the heathen live impurely; this merits not such condemnation. But that Christians, who partake in such great mysteries, who enjoy so great glory, that they should live thus impurely, this is worst of all, and unbearable. For tell me; He was obedient to the uttermost, wherefore He received the honor which is on high. He became a servant, wherefore He is Lord of all, both of Angels, and of all other. Let us too not suppose then that we descend from what is our due, when we humble ourselves. For thus may we be more highly exalted; and with reason; then do we especially become admirable. For that the lofty man is really low, and that the lowly man is exalted, the sentence of Christ sufficiently declares. Let us however examine the matter itself. What is it to be humbled? Is it not to be blamed, to be accused, and calumniated? What is it to be exalted? It is to be honored, to be praised, to be glorified. Well. Let us see how the matter is. Satan was an angel, he exalted himself. What then? was he not humbled beyond all other? has he not the earth as his place? is he not condemned and accused by all? Paul was a man, and humbled himself. What then? is he not admired? is he not praised? is he not lauded? is he not the friend of Christ? Wrought he not greater things than Christ? did he not ofttimes command the devil as a captive slave? did he not carry him about as an executioner?121    See on 1 Tim. i. 20, Hom. v. (2), where he says that Satan seems to have been “forced” to execute judgment. did he not hold him up to scorn? held he not his head bruised under his feet? did he not with much boldness beg of God that others too might do the same? Why am I saying? Absalom exalted himself, David humbled himself; which of the twain was raised up, which became glorious? For what could be a more evident proof of humility than these words which that blessed Prophet spoke of Shimei, “Let him curse, for the Lord hath bidden him.” (2 Sam. xvi. 11.) And if you please, we will examine the very cases themselves.122    [This somewhat obscure sentence is omitted in the Oxford tr., on the authority of one ms., with brackets in Savile’s edition. The tr. was much influenced by this ms., which is in the British Museum, and had been collated for him; but Field’s digest shows that it belongs to an inferior group, though its individual readings sometimes commend themselves, and especially its readings when supported by the Catena. The tr. calls it B, Field calls it C.—J.A.B.] The Publican humbled himself, although the case can hardly be called humility; but how? He answered in a right-minded manner. The Pharisee exalted himself. What then? let us also examine the matters. Let there be two men, both rich, and highly honored, and elevated by wisdom and power, and other worldly advantages; then let one of them seek honor from all, let him be angry if he receive it not, let him require more than is due and exalt himself; let the other despise the whole matter, bear himself unkindly towards no one on this account, and evade honor when offered to him. For it is not possible to obtain glory any other way than by fleeing from glory, for as long as we pursue it, it flies from us, but when we flee from it, then it pursues us. If thou wouldest be glorious, do not desire glory. If thou wouldest be lofty, do not make thyself lofty. And further, all honor him who does not grasp at honor, but spurn him who seeks it. For the human race somehow or other is fond of contention, and leans to contrary feeling. Let us therefore despise glory, for thus we shall be enabled to become lowly, or rather to become exalted. Exalt not thyself, that thou mayest be exalted by another; he that is exalted by himself is not exalted by others, he who is humbled by himself is not humbled by others. Haughtiness is a great evil, it is better to be a fool than haughty; for in the one case, the folly is only a perversion of intellect, but in the other case it is still worse, and is folly joined with madness: the fool is an evil to himself; but the haughty man is a plague to others too. This misery comes of senselessness. One cannot be haughty-minded without being a fool; and he that is brimfull of folly is haughty.

Listen to the Wise Man, who says, “I saw a man wise in his own conceit; there is more hope of a fool than of him.” (Prov. xxvi. 12.) Seest thou how it was not without reason I said that the evil of which I am speaking is worse than that of folly, for it is written, “There is more hope of a fool than of him”? Wherefore, Paul too said, “Be not wise in your own conceits.” (Rom. xii. 16.) Tell me what description of bodies do we say are in good health, those which are much inflated, and are inwardly full of much air and water, or those which are kept low, and have their surface such as marks restraint? It is manifest that we should choose the latter. So, too with the soul, that which is puffed up has a worse disease than dropsy, whilst that which is under restraint is freed from all evil. How great then are the good things which lowliness of mind bringeth to us! What wouldest thou have? Forbearance? freedom from anger? love to our fellow-men? soberness? attentiveness? All these good things spring from lowly-mindedness, and their contraries from haughtiness: the haughty man must needs be also insolent, a brawler, wrathful, bitter, sullen, a beast rather than a man. Art thou strong, and proud thereat? Thou shouldest rather be humble on this account. Why art thou proud for a thing of nought? For even a lion is bolder than thou, a wild boar is stronger, and thou art not even as a fly in comparison with them. Robbers too, and violaters of tombs, and gladiators, and even thine own slaves, and those perchance who are more stupid still, are stronger than thou. Is this then a fit subject for praise? Art thou proud of such a matter? Bury thyself for shame!

But art thou handsome and beautiful? This is the boast of crows! Thou art not fairer than the peacock, as regards either its color or its plumage; the bird beats thee in plumage, it far surpasseth thee in its feathers and in its color. The swan too is passing fair, and many other birds, with whom if thou art compared thou wilt see that thou art nought. Often too worthless boys, and unmarried girls, and harlots, and effeminate men have had this boast; is this then a cause for haughtiness? But art thou rich? Whence so? what hast thou? Gold, silver, precious stones! This is the boast of robbers also, of man-slayers, of those who work in the mines. That which is the labor of criminals becomes to thee a boast! But dost thou adorn and deck thyself out? Well, we may see horses also decked out, and among the Persians camels too, and as for men, all those who are about the stage. Art thou not ashamed to boast thyself of these things, if unreasoning animals, and slaves, and man-slayers, and effeminate, and robbers, and violaters of tombs, share with thee? Dost thou build splendid palaces? and what of this? Many jackdaws dwell in more splendid houses, and have more noble retreats. Dost thou not see how many, who were mad after money, have built houses in fields and desert places, that are retreats for jackdaws? But art thou proud on account of thy voice. Thou canst by no means sing with clearer and sweeter tones than the swan or the nightingale. Is it for thy varied knowledge of arts? But what is wiser than the bee in this; what embroiderer, what painter, what geometrician, can imitate her works? Is it for the fineness of thy apparel? But here the spiders beat thee. Is it for the swiftness of thy feet? Again the first prize is with unreasoning animals, the hare, and the gazelle, and all the beasts123    ἀπολείπεται is better with a word after it, read perhaps πτηνῶν, “and the beasts that are not left behind by the birds for swiftness of foot.” which are not wanting in swiftness of foot. Hast thou traveled much? Not more than the birds; their transit is more easily made, they have no need of provisions for the way, nor beasts of burden, for their wings are all-sufficient for them; this is their vessel, this their beast of burden, this their car, this is even their wind, in short, all that a man can name. But art thou clear sighted? Not as the gazelle; not as the eagle. Art thou quick of hearing? the ass is more so. Of scent? the hound suffers thee not to surpass him. Art thou a good provider? yet thou art inferior to the ant. Dost thou gather gold? Yet not as the Indian ants. Art thou proud because of thy health? Unreasoning creatures are far better than we both in habit of body, and in independence; they fear no poverty. “Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns.” (Matt. vi. 26.) “And surely,” He means, “God has not created the irrational animals superior to ourselves.” Dost thou mark what want of consideration is here? Dost thou observe the lack of all investigation? Dost thou observe the great advantage which we derive from an investigation of the points? He, whose mind is lifted up above all men, is found to be even lower than the irrational creatures.

But we will have pity upon him, and not follow his example; nor because the limits of our mortal nature are too narrow for his conceit of himself, will we proceed to lower him to the level of the beasts that are without reason, but will lift him up from thence, not for his own sake, for he deserves no better fate, but that we may set forth the lovingkindness of God, and the honor which He has vouchsafed us. For there are things, yes, there are things wherein the irrational animals have no participation with us. And of what sort are these? Piety, and a life based on virtue. Here thou canst never speak of fornicators, nor of effeminate persons, nor of murderers, for from them we have been severed. And what then is this which is found here? We know God, His Providence we acknowledge, and are embued with true philosophy concerning immortality. Here let the irrational animals give place. They cannot contend with us in these points. We live in self-command.124    σωφρονοῦμεν. The word may be used of sobriety, chastity, or moderation. Here the irrational animals have nothing in common with us. For, while coming behind all of them, we exercise dominion over them; for herein lies the superiority of our dominion, that, while coming behind them, we yet reign over them: that thou mightest be instructed that the cause of these things is, not thyself, but God who made thee, and gave thee reason. We set nets and toils for them, we drive them in, and they are at our mercy.

Self-command, a compliant temper, mildness, contempt of money, are prerogatives of our race; but since thou who art one of those blinded by presumption hast none of these, thou doest well in entertaining notions either above the level of mankind, or beneath the very irrational creatures. For this is the nature of folly and of audacity; it is either unduly elevated, or on the other hand it is equally depressed, never observing a proper proportion. We are equal to angels in this respect, that we have a Kingdom pledged to us, the choir,125    ἡμετὰ Χ χορεία, see Rev. xiv. 4. unto which Christ is joined. He that is a man may be scourged, yet does he not succumb. A man laughs at death, is a stranger to fear and trembling, he does not covet more than he has. So that they all who are not like this are beneath the irrational animals. For when in the things of the body thou wouldest have the advantage, but hast no advantage in the things that concern the soul, how art thou aught else than inferior to the irrational animals? For bring forward one of the vicious and unthinking, of those that are living in excess and to self. The horse surpasses him in warlike spirit, the boar in strength, the hare in swiftness, the peacock in grace, the swan in fineness of voice, the elephant in size, the eagle in keenness of sight, all birds in wealth. Whence then dost thou derive thy title to rule the irrational creatures? from reason? But thou hast it not? For whosoever ceases to make a due use of it, is again inferior to them; for when though possessing reason he is more irrational than they, it had been better if he had never from the first become capable of exercising reason. For it is not the same thing after having received dominion to betray the trust, as to let pass the season to receive it. That sovereign, who is below the level of his guards, had better never have had on the purple. And it is the very self-same thing in this case. Knowing then that without virtue we are inferior to the very irrational animals, let us exercise ourselves therein, that we may become men, yea rather angels, and that we may enjoy the promised blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom, &c.

ΟΜΙΛΙΑ Ζʹ. Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ: ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρ παγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυ τὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώ ματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρε θεὶς, ὡς ἄνθρωπος: ἐταπείνωσεν ἑαυτὸν, γενό μενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπου ρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι Κύριος Ἰη σοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. αʹ. Εἴρηται ἡμῖν τὰ περὶ τῶν αἱρετικῶν: εὔκαιρον δὴ λοιπὸν καὶ τὰ ἡμέτερα εἰπεῖν. Ἐκεῖνοι λέγουσιν, ὅτι τὸ, Οὐχ ἁρπαγμὸν ἡγήσατο, ἁρπάσαι ἐστίν: ἡμεῖς ἐδείξαμεν, ὅτι πάντη ἕωλον καὶ ἄτοπον τοῦτο, ὅτι οὔτε εἰς ταπεινοφροσύνην τις ἐντεῦθεν παρακαλεῖ, οὔτε τὸν Θεὸν οὕτω θαυμάζει, ἀλλ' οὐδὲ ἄνθρωπον. Τί οὖν ἐστιν, ἀγαπητοί; Προσέχετε τοῖς λεγομένοις νῦν: Ἐπειδὴ πολλοὶ τῶν ἀνθρώπων νομίζουσιν, ὅταν ταπεινόφρονες ὦσιν, ἀποστερεῖσθαι τοῦ οἰκείου ἀξιώματος καὶ ἐλαττοῦσθαι καὶ ταπεινοῦσθαι, τοῦτον ἐξαιρῶν τὸν φόβον, καὶ δεικνὺς ὅτι οὐ χρὴ οὕτω διακεῖσθαι, περὶ τοῦ Θεοῦ φησιν, ὅτι ὁ Θεὸς, ὁ μονογενὴς Υἱὸς τοῦ Πατρὸς, ὁ ἐν μορφῇ Θεοῦ ὢν, ὁ μηδὲν ἔλαττον ἔχων τοῦ Πατρὸς, ὁ ἴσος αὐτῷ, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. Τί δὲ τοῦτό ἐστι, μάνθανε: Ὅπερ ἂν ἁρπάσῃ τις, καὶ παρὰ τὸ προσῆκον λάβῃ, τοῦτο ἀποθέσθαι οὐ τολμᾷ, δεδοικὼς μὴ ἀπόληται, μὴ ἐκπέσῃ, ἀλλὰ διαπαντὸς αὐτὸ κατέχει: ὁ μέντοι φυσικόν τι ἔχων ἀξίωμα, οὐ δέδοικε καὶ καταβῆναι ἀπ' ἐκείνου τοῦ ἀξιώματος, εἰδὼς ὅτι οὐδὲν τοιοῦτον πείσεται. Οἷον ὡς ἐπὶ ὑποδείγματος ἵνα εἴπω, ὁ Ἀβεσσαλὼμ ἥρπασε τὴν τυραννίδα, καὶ ἀποθέσθαι ταύτην οὐκ ἐτόλμα λοιπόν. Καὶ ἐπὶ ἄλλο δὲ ἐλευσόμεθα ὑπόδειγμα. Ἂν δὲ μὴ ἰσχύῃ τὰ ὑποδείγματα τὸ πᾶν παραστῆσαι, μὴ δυσχεραίνετε: τὰ γὰρ ὑποδείγματα τοιαῦτά ἐστι: τὸ πλέον ἀφιᾶσι τῇ διανοίᾳ λογίζεσθαι. Ἐπανέστη τις βασιλεῖ, καὶ τὴν βασιλείαν ἥρπασεν: οὗτος ἀποθέσθαι καὶ κρύψαι τὸ πρᾶγμα οὐ τολμᾷ: ἂν γὰρ ἅπαξ κρύψῃ, εὐθέως ἀπόλωλεν. Ἢ καὶ ἐπὶ ἄλλου τινὸς ἔλθωμεν ὑποδείγματος: οἷον, ἥρπασέ τίς τι, τοῦτο κατέχει διαπαντός: ἂν γὰρ ἀπόθηται, εὐθέως ἀπώλεσε. Καὶ ὅλως οἱ ἐξ ἁρπαγῆς ἔχοντές τι, δεδοίκασιν ἀποθέσθαι καὶ κρύψαι, καὶ μὴ διαπαντὸς εἶναι ἐν ἐκείνῳ, ἐν ᾧ εἰσιν. Ἀλλ' οὐχ οἱ μὴ ἐξ ἁρπαγῆς ἔχοντες: οἷον, ὁ ἄνθρωπος ἀξίωμα ἔχει τὸ εἶναι λογικός. Οὐχ εὑρίσκω παράδειγμα. Οὐ γὰρ ἔστι παρ' ἡμῖν ἀρχὴ φυσική: οὐδὲν γάρ ἐστι τῶν ἀγαθῶν φυσικὸν, ἐπειδὴ τοῦ Θεοῦ τῇ φύσει πάντα συγκεκλήρωται. Τί οὖν φαμεν; Ὅτι ὁ τοῦ Θεοῦ Υἱὸς οὐκ ἐφοβήθη καταβῆναι ἀπὸ τοῦ ἀξιώματος: οὐ γὰρ ἁρπαγμὸν ἡγήσατο τὴν θεότητα, οὐκ ἐδεδοίκει μή τις αὐτὸν ἀφέληται τὴν φύσιν, ἢ τὸ ἀξίωμα. Διὸ καὶ ἀπέθετο αὐτὸ, θαῤῥῶν ὅτι αὐτὸ ἀναλήψεται: καὶ ἔκρυψεν, ἡγούμενος οὐδὲν ἐλαττοῦσθαι ἀπὸ τούτου. Διὰ τοῦτο οὐκ εἶπεν, Οὐχ ἥρπασεν, ἀλλ', Οὐχ ἁρπαγμὸν ἡγήσατο: ὅτι οὐχ ἁρπάσας εἶχε τὴν ἀρχὴν, ἀλλὰ φυσικὴν, οὐ δεδομένην, ἀλλὰ μόνιμον καὶ ἀσφαλῆ. Διὸ οὐ παραιτεῖται καὶ τὸ τῶν ὑπασπιστῶν ἀναλαβεῖν σχῆμα. Ὁ τύραννος δέδοικεν ἐν πολέμῳ ἀποθέσθαι τὴν ἁλουργίδα, ὁ δὲ βασιλεὺς μετὰ πολλῆς αὐτὸ ποιεῖ τῆς ἀσφαλείας. Διὰ τί; ὅτι οὐχ ἁρπαγμὸν ἔχει τὴν ἀρχήν. Οὐχ ὡς ἁρπάσας οὖν οὐκ ἀπετίθετο, ἀλλ' ὡς φυσικὴν ἔχων, καὶ οὐδέποτε ἀποστῆναι δυναμένην, ἔκρυψε. Τοῦτο τὸ εἶναι ἴσα Θεῷ οὐχ ὡς ἁρπαγμὸν εἶχεν, ἀλλὰ φυσικόν: διὸ ἐκένωσεν ἑαυτόν. Ποῦ οἱ λέγοντες, ὅτι ἀνάγκην ὑπέστη, ὅτι ὑπετάγη; Ἑαυτὸν, φησὶν, ἐκένωσεν, ἑαυτὸν ἐταπείνωσεν, ὑπήκοος γενόμενος μέχρι θανάτου. Πῶς ἐκένωσε; Μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Ἐνταῦθα πρὸς τὸ, Ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, τοῦτο εἶπε, τὸ, Ἑαυτὸν ἐκένωσεν: ἐπεὶ εἰ ὑπετάγη, οὐδὲ ταπεινοφροσύνης ἦν τὸ πρᾶγμα, εἰ μὴ οἴκοθεν τοῦτο εἵλετο, εἰ μὴ παρ' ἑαυτοῦ. Εἰ γὰρ οὐκ ᾔδει, ὅτι δεῖ τοῦτο γενέσθαι, ἔσται ἀτελής: εἰ μὴ εἰδὼς περιέμενε τὸν καιρὸν τοῦ προστάγματος, ἔσται καιρὸν οὐκ εἰδώς: ἢ εἰ ᾔδει καὶ ὅτι δεῖ γενέσθαι, καὶ πότε γενέσθαι, τίνος ἕνεκεν ὑποταγῆναι ὑπέμενεν; Ἵνα δείξῃ τὴν τοῦ Πατρὸς ὑπεροχήν. Τοῦτο οὐ Πατρός ἐστι δεῖξαι τὴν ὑπεροχὴν, ἀλλ' οἰκείαν εὐτέλειαν: οὐ γὰρ ἱκανὸν τὸ τοῦ Πατρὸς ὄνομα δεῖξαι τὰ πρεσβεῖα τοῦ Πατρός; Χωρὶς γὰρ τούτου πάντα τὰ αὐτά ἐστι τῷ Παιδί. Ἄλλως δὲ, οὐδὲ ἱκανὴ αὕτη ἡ τιμὴ ἀπὸ τοῦ Πατρὸς διαβῆναι πρὸς τὸν Υἱόν. Χωρὶς δὲ τούτου, πάντα τὰ τοῦ Πατρὸς κοινά ἐστι τῷ Παιδί. βʹ. Ἐνταῦθα ἐπιλαβόμενοι τοῦ ῥητοῦ οἱ ἀπὸ Μαρκίωνος, Ἰδοὺ, φασὶν, οὐκ ἐγένετο ἄνθρωπος, ἀλλ', Ἐν ὁμοιώματι ἀνθρώπου γενόμενος. Πῶς δὲ ἔστιν ἐν ὁμοιώματι ἀνθρώπων γενέσθαι; σκιὰν περιβαλλόμενον; Οὐκοῦν εἴδωλον τοῦτό ἐστι, καὶ οὐκ ἔστιν ἀνθρώπου ὁμοίωμα: ἀνθρώπου γὰρ ὁμοίωμα, ἄνθρωπος ἕτερος. Τί δὲ ἐρεῖς Ἰωάννῃ λέγοντι, Ὁ Λόγος σὰρξ ἐγένετο; Ἀλλὰ καὶ αὐτὸς οὗτός φησιν ὁ μακάριος ἀλλαχοῦ, Ἐν ὁμοιώματι σαρκὸς ἁμαρτίας. Καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Ἰδοὺ, φησὶ, Καὶ σχήματι, καὶ, Ὡς ἄνθρωπος. Τοῦτο δὲ οὐκ ἔστιν ἄνθρωπος ἀληθῶς, τὸ ὡς ἄνθρωπον εἶναι, καὶ τὸ σχήματι εἶναι ἄνθρωπον: τὸ γὰρ σχήματι εἶναι ἄνθρωπον, οὐκ ἔστι φύσει ἄνθρωπον εἶναι. Ὁρᾶτε μεθ' ὅσης ἐγὼ εὐγνωμοσύνης τὰ παρὰ τῶν ἐχθρῶν τίθημι; Ἡ γὰρ λαμπρὰ νίκη καὶ ἐκ περιουσίας γινομένη αὕτη ἐστὶν, ὅταν τὰ δοκοῦντα αὐτῶν ἰσχυρὰ εἶναι οὐκ ἀποκρύπτωμεν: τὸ γὰρ ἀποκρύπτειν ἀπάτη ἐστὶ μᾶλλον, ἢ νίκη. Τί οὖν φασι (πάλιν γὰρ αὐτὰ ἀναλάβωμεν); Τὸ, Σχήματι, οὐκ ἔστι φύσει, καὶ τὸ, ὡς ἄνθρωπον εἶναι, καὶ τὸ, ἐν ὁμοιώματι ἀνθρώπου εἶναι, οὐκ ἔστι τοῦτο ἄνθρωπον εἶναι. Ἄρα καὶ τὸ μορφὴν δούλου λαβεῖν, οὐκ ἔστι μορφὴν δούλου λαβεῖν. Οὐκοῦν μάχη ἐνταῦθα: καὶ διὰ τί μὴ ἐκεῖνο σὺ πρότερος λύεις; Ὥσπερ γὰρ ταῦτα νομίζεις ἡμῖν ἀντικεῖσθαι, οὕτω καὶ ἡμεῖς φαμεν ἐκεῖνό σοι ἀντικεῖσθαι. Οὐ γὰρ εἶπεν, Ὡς μορφὴ δούλου, οὐδὲ, Ἐν ὁμοιώματι μορφῆς δούλου, οὐδὲ, Ἐν σχήματι μορφῆς δούλου, ἀλλὰ, Μορφὴν δούλου ἔλαβε. Τί οὖν ἐστι; καὶ γὰρ μάχη ἐστίν. Οὐδεμία μάχη, μὴ γένοιτο: ἀλλὰ τίς ὁ ψυχρὸς αὐτῶν λόγος καὶ καταγέλαστος; Μορφὴν δούλου, φασὶν, ἔλαβεν, ὅτι τὸ λέντιον περιζωσάμενος ἔνιψε τοὺς πόδας τῶν μαθητῶν. Τοῦτο μορφὴ δούλου ἐστίν; Ἀλλ' οὐκ ἔστι τοῦτο μορφὴ δούλου, ἀλλ' ἔργον δούλου. Ἕτερον δέ ἐστιν ἔργον εἶναι δούλου, καὶ ἕτερον μορφὴν δούλου λαβεῖν. Διὰ τί γὰρ οὐκ εἶπεν, ὅτι Ἔργον ἐποίησε δούλου, ὃ σαφέστερον ἦν; Οὐδαμοῦ δὲ ἐν τῇ Γραφῇ μορφὴ ἀντὶ ἔργου εἴρηται. Πολὺ γὰρ τὸ μέσον: τὸ μὲν γὰρ φύσεώς ἐστι, τὸ δὲ ἐνεργείας. Καὶ ἐν τῇ συνηθείᾳ δὲ οὐδαμοῦ τὴν μορφὴν ἀντὶ ἔργου λέγοντες λαμβάνομεν. Ἄλλως δὲ, οὐδὲ τὸ ἔργον ἐποίησε κατ' ἐκείνους, οὐδὲ μὴν διεζώσατο. Εἰ γὰρ φαντασία τὸ πρᾶγμα ἦν, οὐκ ἦν ἀλήθεια: εἰ μὴ χεῖρας εἶχε, πῶς ἔνιψεν; εἰ μὴ ὀσφὺν εἶχε, πῶς λέντιον περιεζώσατο; ποῖα δὲ καὶ ἱμάτια ἔλαβεν; Ἔλαβε γὰρ τὰ ἱμάτια αὑτοῦ, φησίν. Ὥσπερ οὖν οὐδὲ τὸ ἔργον ἐνταῦθα εὑρίσκεται γεγονὸς, ἀλλὰ ἀπάτη ἐστὶ μόνον, οὕτως οὐδὲ ἔνιψε τοὺς πόδας τῶν μαθητῶν. Εἰ γὰρ ἡ ἀσώματος φύσις οὐκ ἐφάνη, ἐν σώματι οὐκ ἦν. Τίς οὖν τοὺς μαθητὰς ἔνιψε; Τί οὖν πάλιν πρὸς Παῦλον τὸν Σαμοσατέα ἐροῦμεν; Καὶ τί ἐκεῖνος εἶπε, φησίν; Αὐτὸς τὸ αὐτό φησιν: ἀλλ' οὐκ ἔστι τοῦτο κένωσις, τὸ φύσεως ὄντα ἀνθρωπίνης καὶ ἄνθρωπον ψιλὸν, νίψαι τοὺς ὁμοδούλους. Ἃ γὰρ εἴπομεν πρὸς Ἀρειανοὺς, ταῦτα καὶ πρὸς τούτους ῥητέον: οὐδὲν γὰρ ἀλλήλων διεστήκασιν, ἀλλ' ἢ ὀλίγῳ χρόνῳ: καὶ γὰρ καὶ οὗτοι κἀκεῖνοι κτίσμα τὸν Υἱὸν τοῦ Θεοῦ φασι. Τί οὖν ἐροῦμεν πρὸς αὐτούς; Εἰ ἄνθρωπος ἀνθρώπους ἔνιψεν, οὐκ ἐκένωσεν, οὐκ ἐταπείνωσεν ἑαυτόν: εἰ ἄνθρωπος ὢν οὐχ ἥρπασε τὸ εἶναι ἴσα Θεῷ, οὐκ ἐπαινετός. Τὸ μὲν Θεὸν ὄντα ἄνθρωπον γενέσθαι, πολλὴ ταπείνωσις, ἄφατος, ἀνεκδιήγητος: τὸ δὲ ἄνθρωπον ὄντα τὰ τῶν ἀνθρώπων ποιεῖν, ποία ταπείνωσις; Ποῦ δὲ μορφὴ Θεοῦ, ἔργον Θεοῦ λέγεται; Εἰ γὰρ ἄνθρωπος ἦν ψιλὸς, καὶ διὰ τὰ ἔργα λέγεται μορφὴ Θεοῦ, διὰ τί μὴ καὶ ἐπὶ Πέτρου τὸ αὐτὸ λέγομεν; μείζονα γὰρ αὐτοῦ εἰργάσατο. Διὰ τί μὴ καὶ ἐπὶ Παύλου λέγεις, ὅτι μορφὴν Θεοῦ εἶχε; διὰ τί μὴ καὶ παρ' ἑαυτοῦ τὸ παράδειγμα εἰσήνεγκε Παῦλος, ὁ μυρία πράξας δουλικὰ, καὶ μηδὲν παραιτησάμενος; λέγει γάρ: Οὐ γὰρ ἑαυτοὺς κηρύσσομεν, ἀλλὰ Χριστὸν Ἰησοῦν Κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. Γέλως ταῦτα καὶ φλυαρία. Ἐκένωσεν ἑαυτὸν, φησί. Πῶς ἐκένωσεν, εἰπὲ, καὶ τί ἡ κένωσις; καὶ τί ἡ ταπείνωσις; ἢ ἐπειδὴ θαύματα εἰργάσατο; Ἀλλὰ τοῦτο ἐποίησε καὶ Παῦλος, καὶ Πέτρος, ὥστε οὐ τοῦ Υἱοῦ τοῦτο ἐξαίρετον. Τί οὖν ἐστιν ὅ φησιν, Ἐν ὁμοιώματι ἀνθρώπων γενόμενος; Πολλὰ μὲν εἶχεν ἡμέτερα, πολλὰ δὲ οὐκ εἶχεν: οἷον ἀπὸ συνουσίας οὐκ ἐτέχθη, οἷον ἁμαρτίαν οὐκ ἐποίησε. Ταῦτα ὑπῆρχεν αὐτῷ, ἃ μηδενὶ τῶν ἀνθρώπων. Οὐκ ἦν τὸ φαινόμενον μόνον, ἀλλὰ καὶ Θεός. Ἐφαίνετο μὲν γὰρ ἄνθρωπος, οὐκ ἦν δὲ τοῖς πολλοῖς ὅμοιος, εἰ καὶ τὴν σάρκα ὅμοιος ἦν. Τοῦτο οὖν λέγει, ὅτι οὐκ ἦν ψιλὸς ἄνθρωπος: διὰ τοῦτό φησιν, Ἐν ὁμοιώματι ἀνθρώπων. Ἡμεῖς μὲν ψυχὴ καὶ σῶμά ἐσμεν: ἐκεῖνος δὲ Θεὸς, καὶ ψυχὴ, καὶ σῶμα. Διὰ τοῦτό φησιν, Ἐν ὁμοιώματι. Ἵνα γὰρ μὴ ἀκούσας, ὅτι Ἐκένωσεν ἑαυτὸν, μεταβολὴν νομίσῃς καὶ μετάπτωσιν καὶ ἀφανισμόν τινα, Μένων, φησὶν, ὃ ἦν, ἔλαβεν ὃ οὐκ ἦν, καὶ σὰρξ γενόμενος ἔμενε Θεὸς Λόγος ὤν. γʹ. Ὥστε κατὰ τοῦτο ὅμοιος ἀνθρώπῳ, καὶ διὰ τοῦτό φησι, Καὶ σχήματι: οὐ τοῦτο λέγων, ὅτι ἡ φύσις μετέπεσεν, οὐδὲ σύγχυσίς τις ἐγένετο, ἀλλὰ σχήματι ἐγένετο. Εἰπὼν γὰρ, ὅτι Μορφὴν δούλου ἔλαβεν, ἐθάρσησε λοιπὸν καὶ τοῦτο εἰπεῖν, ὡς ἐκείνου πάντας ἐπιστομίζοντος. Ἐπεὶ καὶ ὅταν λέγῃ, Ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, οὐ τοῦτό φησιν, ὅτι σάρκα οὐκ εἶχεν, ἀλλ' ὅτι ἡ σὰρξ ἐκείνη οὐχ ἥμαρτεν, ἀλλ' ὁμοία ἦν τῇ ἁμαρτωλῷ. Κατὰ τί ὁμοία; Κατὰ τὴν φύσιν, οὐ κατὰ τὴν κακίαν: διὰ τοῦτο ὁμοία ἁμαρτωλοῦ ψυχῆς. Ὥσπερ οὖν ἐκεῖ τὸ ὅμοιον διὰ τὸ μὴ πάντα εἶναι ἴσον, οὕτω καὶ ἐνταῦθα ὁμοίωμα διὰ τὸ μὴ πάντα εἶναι ἴσα: οἷον τὸ μὴ ἐκ συνουσίας τὸ χωρὶς ἁμαρτίας, τὸ μὴ ψιλὸν ἄνθρωπον. Καὶ καλῶς εἶπεν, Ὡς ἄνθρωπος: οὐ γὰρ ἦν εἷς τῶν πολλῶν, ἀλλ' ὡς εἷς τῶν πολλῶν. Οὐ γὰρ εἰς ἄνθρωπον μετέπεσεν ὁ Θεὸς Λόγος, οὐδὲ οὐσία μετεβλήθη, ἀλλ' ὡς ἄνθρωπος ἐφάνη, οὐ φαντασιοκοπῶν ἡμᾶς, ἀλλὰ παιδεύων εἰς ταπεινοφροσύνην. Ὅταν οὖν εἴπῃ, Ὡς ἄνθρωπος, τοῦτό φησιν: ἐπεὶ καὶ ἀλλαχοῦ φησιν αὐτὸν ἄνθρωπον, ὅταν λέγῃ: Εἷς Θεὸς, καὶ εἷς μεσίτης ἄνθρωπος Χριστὸς Ἰησοῦς. Εἴρηται ἡμῖν καὶ τὰ πρὸς τούτους: καὶ πρὸς τοὺς μὴ λέγοντας δὲ ἀνειληφέναι ψυχὴν, ἀναγκαῖον εἰπεῖν: Εἰ ἡ μορφὴ τοῦ Θεοῦ τέλειος Θεὸς, καὶ ἡ μορφὴ τοῦ δούλου τέλειος δοῦλος. Πάλιν πρὸς Ἀρειανοὺς ὁ λόγος. Μορφὴ Θεοῦ ὑπάρχων, φησὶν, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. Ἐνταῦθα περὶ τῆς θεότητος, οὐδαμοῦ τὸ, Ἐγένετο, οὐδαμοῦ τὸ, Ἔλαβεν: ἀλλ', Ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος. Ἐνταῦθα περὶ τῆς ἀνθρωπότητος, τὸ, Ἔλαβε, καὶ, Ἐγένετο. Τοῦτο ἐγένετο, τοῦτο ἔλαβεν, ἐκεῖνο ὑπῆρχε. Μὴ δὴ συγχέωμεν, μηδὲ διιστῶμεν. Εἷς Θεὸς, εἷς Χριστὸς, ὁ Υἱὸς τοῦ Θεοῦ. Τὸ δὲ, εἷς, ὅταν εἴπω, ἕνωσιν λέγω, οὐ σύγχυσιν, τῆς φύσεως ταύτης εἰς ἐκείνην μεταπεσούσης, ἀλλὰ ἡνωμένης. Ἐταπείνωσεν ἑαυτὸν, ὑπήκοος γενόμενος μέχρι θανάτου, θανάτου δὲ σταυροῦ. Ἰδοὺ, φησὶν, ὑπήκοος γέγονεν, οὐκ ἴσος ὢν ᾧ ὑπήκουσεν. Οὐδὲν τοῦτο αὐτὸν ἐλαττοῖ, ὦ ἀγνώμονες καὶ ἀνόητοι: ἐπεὶ καὶ φίλοις πολλάκις ὑπακούομεν ἡμεῖς, καὶ οὐδὲν τοῦτο ἡμᾶς ἐλάττους ποιεῖ. Ὡς Υἱὸς Πατρὶ ὑπήκουσεν ἑκὼν, οὐκ εἰς δουλικὸν ἀξίωμα καταπεσὼν, ἀλλὰ τούτῳ αὐτῷ μάλιστα φυλάττων τῆς γνησιότητος τὸ θαῦμα, τῇ πολλῇ περὶ τὸν Πατέρα τιμῇ. Ἐτίμησε τὸν Πατέρα, οὐχ ἵνα σὺ αὐτὸν ἀτιμάσῃς, ἀλλ' ἵνα μᾶλλον θαυμάσῃς, ἵνα καὶ ἀπὸ τούτου μάθῃς, ὅτι γνήσιος Υἱὸς, τῷ μάλιστα πάντων τὸν Πατέρα τετιμηκέναι. Οὐδεὶς οὕτως ἐτίμησε τὸν Θεόν. Ὅσον εἶχε τὸ ὕψος, τοσαύτην ταπείνωσιν ὑπέστη ἀντίῤῥοπον. Ὥσπερ πάντων ἐστὶ μείζων, καὶ οὐδεὶς αὐτῷ ἴσος, οὕτω καὶ τῇ περὶ τὸν Πατέρα τιμῇ πάντας ἐνίκησεν, οὐκ ἀναγκασθεὶς, οὐδὲ ἄκων. Καὶ τοῦτο τῆς ἀρετῆς αὐτοῦ: ἢ οὐκ ἔχω πῶς εἴπω. Βαβαί! μέγα καὶ τὸ δοῦλον γενέσθαι, καὶ σφόδρα ἄῤῥητον: τὸ δὲ καὶ θάνατον ὑποστῆναι, πάλιν πολλῷ πλέον. Ἀλλ' ἔστι καὶ ἕτερόν τι τούτου μεῖζον καὶ παραδοξότερον. Ποῖον δὲ τοῦτο; ὅτι οὐχ ἅπας θάνατος ὅμοιος. Οὗτος γὰρ πάντων ἐπονειδιστικώτερος εἶναι ἐδόκει, οὗτος ὁ αἰσχύνης γέμων οὗτος ὁ ἐπάρατος: Ἐπικατάρατος γὰρ, φησὶ, πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. Διὰ τοῦτο καὶ Ἰουδαῖοι τούτῳ ἐσπούδασαν αὐτὸν ἀνελεῖν, ὥστε καὶ ἐπονείδιστον ἐργάσασθαι, ἵνα εἰ καὶ τῷ ἀναιρεθῆναι μηδεὶς ἀπέχηται αὐτοῦ, ἀλλὰ τῷ οὕτως ἀναιρεθῆναι, Διὰ τοῦτο καὶ λῃσταὶ δύο μεταξὺ αὐτοῦ ἐσταυρώθησαν, ἵνα κοινωνήσῃ τῆς δόξης αὐτοῖς, καὶ πληρωθῇ τὸ εἰρημένον, Καὶ μετὰ ἀνόμων ἐλογίσθη. Ἀλλὰ τοσούτῳ μᾶλλον ἡ ἀλήθεια λάμπει, τοσούτῳ φαιδροτέρα γίνεται. Ὅταν γὰρ τοσαῦτα ᾖ μηχανήματα παρὰ τῶν ἐχθρῶν κατὰ τῆς δόξης αὐτοῦ γινόμενα, διαλάμπῃ δὲ, μᾶλλον τὸ θαῦμα μεῖζον δείκνυται. Οὐ γὰρ τῷ ἁπλῶς ἀποκτεῖναι, ἀλλὰ καὶ τῷ οὕτως ἀποκτεῖναι ᾤοντο βδελυκτὸν αὐτὸν ἐργάσασθαι, καὶ πάντων ἀποφαίνειν βδελυκτότερον: καὶ οὐδὲν ἴσχυσαν. Οὕτω δὲ μιαροί τινες ἦσαν ἀμφότεροι οἱ λῃσταί: ὕστερον γὰρ ὁ εἷς μετεβάλετο, ὅτι καὶ ἐν σταυρῷ ὄντες, ὠνείδιζον αὐτῷ: καὶ οὔτε τὸ συνειδὸς τῶν ἰδίων ἁμαρτημάτων, οὔτε τὸ ἐν κολάσει εἶναι, οὔτε τὸ καὶ αὐτοὺς τὰ αὐτὰ πάσχειν, κατεῖχεν αὐτῶν τὴν μανίαν. Ὅπερ οὖν καὶ ὁ εἷς τῷ ἑνὶ εἶπε, καὶ ἐπεστόμισε λέγων: Οὐδὲ φοβῇ τὸν Θεὸν σὺ, ὅτι ἐν τῷ αὐτῷ κρίματί ἐσμεν; Τοσαύτην εἶχον τὴν κακίαν. Ἀλλ' οὐδὲν πρὸς τὴν οἰκείαν δόξαν παρεβλάβη ἐντεῦθεν. Διό φησι: Καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. δʹ. Ὅταν τῆς σαρκὸς ἐπιλάβηται ὁ μακάριος Παῦλος, πάντα λοιπὸν τὰ ταπεινὰ μετὰ ἀδείας φθέγγεται. Ἕως μὲν γὰρ οὐκ ἔλεγεν, ὅτι μορφὴν δούλου ἔλαβεν, ἀλλὰ περὶ τῆς θεότητος διελέγετο, ὅρα πῶς ὑψηλῶς: ὑψηλῶς λέγω κατὰ τὴν δύναμιν: κατὰ γὰρ τὴν αὐτοῦ ἀξίαν οὐ φθέγγεται: οὐδὲ γὰρ δύναται: Ἐν μορφῇ, φησὶ, Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. Ἐπειδὴ δὲ εἶπεν, ὅτι ἐνηνθρώπησεν, ἀδεῶς λοιπὸν τὰ ταπεινὰ φθέγγεται, θαῤῥῶν ὡς οὐδὲν βλάπτει τὴν θεότητα τὸ ταπεινὰ λέγεσθαι, τῆς σαρκὸς αὐτοῦ δεχομένης ταῦτα. Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα: ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ, ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Εἴπωμεν πρὸς τοὺς αἱρετικοὺς, εἰ περὶ τοῦ μὴ σαρκωθέντος ταῦτα λέγεται, εἰ περὶ τοῦ Θεοῦ Λόγου, πῶς αὐτὸν ὑπερύψωσεν; ὡς πλεῖόν τι δεδωκώς; Οὐκοῦν ἀτελὴς ἦν κατὰ τοῦτο, καὶ δι' ἡμᾶς ἐγένετο τέλειος. Εἰ γὰρ μὴ ἡμᾶς εὐεργέτησεν, οὐκ ἂν ἔτυχε τῆς τιμῆς. Καὶ ἐχαρίσατο, φησὶν, ὄνομα. Ἰδοὺ, οὐδὲ ὄνομα εἶχε καθ' ὑμᾶς. Πῶς δὲ, εἰ ὀφειλὴν ἔλαβεν, εὑρίσκεται χάριτι καὶ δωρεᾷ λαβὼν, καὶ Ὄνομα τὸ ὑπὲρ πᾶν ὄνομα; Ποῖον δὲ ἴδωμεν καὶ ὄνομα: Ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, φησὶ, πᾶν γόνυ κάμψῃ. Ὄνομα αὐτοὶ τὴν δόξαν λέγουσιν. Αὕτη γοῦν ἡ δόξα ὑπὲρ πᾶσαν δόξαν ἐστί: δόξα δὲ ὅλως ἐστὶ, τὸ προσκυνεῖν αὐτῷ. Πόῤῥω ἀπέχετε τῆς τοῦ Θεοῦ μεγαλειότητος ὑμεῖς, οἱ νομίζοντες εἰδέναι Θεὸν, ὡς αὐτὸς οἶδεν ἑαυτόν. Καὶ ἀπὸ τούτου μὲν δῆλον, ὅσον ἀπέχετε τῆς ἐννοίας τῆς περὶ Θεοῦ: δῆλον δὲ καὶ ἐκ τούτου. Αὕτη δόξα ἐστὶν, εἰπέ μοι; Οὐκοῦν πρὶν ἢ τοὺς ἀνθρώπους γενέσθαι, πρὶν ἢ τοὺς ἀγγέλους, πρὶν ἢ τοὺς ἀρχαγγέλους, οὐκ ἦν ἐν δόξῃ. Εἰ γὰρ αὕτη ἐστὶν ἡ δόξα, ἡ ὑπὲρ πᾶσαν δόξαν (τοῦτο γάρ ἐστιν, Ὑπὲρ πᾶν ὄνομα): εἰ καὶ ἐν δόξῃ ἦν, ἀλλ' ἐν ἐλάττονι ταύτης. Οὐκοῦν τοῦτο τὰ ὄντα ἐποίησε, καὶ διὰ τοῦτο, ἵνα ἐν δόξῃ γένηται, οὐκέτι ἀγαθότητι, ἀλλὰ δεόμενος τῆς παρ' ἡμῶν δόξης. Ὁρᾶτε τὴν ἄνοιαν; ὁρᾶτε τὴν ἀσέβειαν; Ἂν μὲν οὖν περὶ τοῦ σαρκωθέντος ταῦτα ἔλεγον, εἶχε λόγον: ἀνέχεται γὰρ ὁ Θεοῦ Λόγος περὶ τῆς σαρκὸς ταῦτα λέγεσθαι: οὐ γὰρ τῆς φύσεως ἅπτεται, ἀλλὰ περὶ τὴν οἰκονομίαν τὸ πᾶν ἵσταται: νῦν δὲ περὶ τὴν θεότητα ταῦτα λεγόμενα, οὐδεμία συγγνώμη τοῖς κακουργοῦσι καταλιμπάνεται. Ὥστε ὅταν εἴπωμεν, Ἐποίησεν ἄνθρωπον ἀθάνατον ὁ Θεὸς, κἂν περὶ τοῦ ὅλου εἴπω, οἶδα ὃ λέγω. Τί δέ ἐστιν, Ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων; Τουτέστιν, ὁ κόσμος πᾶς, καὶ ἄγγελοι καὶ ἄνθρωποι καὶ δαίμονες: ἢ ὅτι καὶ οἱ δίκαιοι καὶ οἱ ἁμαρτωλοί. Καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς, εἰς δόξαν Θεοῦ Πατρός. Τουτέστιν, ἵνα πάντες τοῦτο εἴπωσι: τοῦτο δὲ δόξα τοῦ Πατρός. Ὁρᾷς πανταχοῦ, ὅταν ὁ Υἱὸς δοξάζηται, τὸν Πατέρα δοξαζόμενον; Οὕτω καὶ ὅταν ἀτιμάζηται ὁ Υἱὸς, ὁ Πατὴρ ἀτιμάζεται. Εἰ γὰρ ἐφ' ἡμῶν τοῦτο, ἔνθα πολὺ τοῖς πατράσι πρὸς τοὺς υἱοὺς τὸ μέσον, πολλῷ μᾶλλον ἐπὶ τοῦ Θεοῦ, ἔνθα μέσον οὐδὲν, ἐπ' αὐτὸν διαβαίνει καὶ ἡ τιμὴ καὶ ἡ ἀτιμία. Ἂν γὰρ ἡ οἰκουμένη ὑποταγῇ τῷ Υἱῷ, φησὶ, τοῦτο Πατρός ἐστι δόξα. Οὐκοῦν καὶ ὅταν λέγωμεν, ὅτι τέλειός ἐστιν, ἀνενδεὴς, ὅτι οὐκ ἐλάττων τοῦ Πατρὸς, τοῦτο δόξα τοῦ Πατρός. Τοῦτο καὶ τῆς δυνάμεως αὐτοῦ τεκμήριον μέγα καὶ τῆς ἀγαθότητος καὶ τῆς σοφίας, ὅτι Υἱὸν τοιοῦτον ἐγέννησεν, ὅτι οὐδὲν ἐλάττονα, οὐδὲ κατὰ τὴν ἀγαθότητα, οὔτε κατὰ τὴν σοφίαν. Ὅταν εἴπω, ὅτι σοφός ἐστιν, ὡς ὁ Πατὴρ, καὶ οὐδὲν ἐλάττων, τοῦτο τῆς πολλῆς τοῦ Πατρὸς σοφίας τεκμήριον: ὅταν εἴπω, ὅτι δυνατός ἐστιν, ὡς ὁ Πατὴρ, τοῦτο τῆς δυνάμεως αὐτοῦ τεκμήριον: ὅταν εἴπω, ὅτι ἀγαθός ἐστιν, ὡς ὁ Πατὴρ, τοῦτο τῆς ἀγαθότητος αὐτοῦ δεῖγμα μέγιστον, ὅτι τοιοῦτον ἐγέννησεν οὐδὲν αὐτοῦ λειπόμενον οὐδὲ ἀποδέοντα: ὅταν εἴπω, ὅτι οὐκ ἐλάττονα κατὰ τὴν οὐσίαν, ἀλλ' ἴσον, οὐδὲ ἑτέρας οὐσίας, καὶ ἐν τούτῳ πάλιν τὸν Θεὸν θαυμάζω, καὶ τὴν δύναμιν αὐτοῦ καὶ τὴν ἀγαθότητα καὶ τὴν σοφίαν, ὅτι ἄλλον ἡμῖν τοιοῦτον ἔδειξεν ἐξ αὐτοῦ, πλὴν τοῦ Πατέρα εἶναι. Ὥστε ὅσα ἂν εἴπω μεγάλα περὶ τοῦ Υἱοῦ, ταῦτα εἰς τὸν Πατέρα διαβαίνει. Εἰ γὰρ τὸ μικρὸν τοῦτο καὶ εὐτελὲς (μικρὸν γάρ ἐστι πρὸς τὴν τοῦ Θεοῦ δόξαν τὸ τὴν οἰκουμένην αὐτῷ προσκυνῆσαι) εἰς δόξαν Θεοῦ γίνεται, πόσῳ μᾶλλον τὰ ἄλλα πάντα; εʹ. Πιστεύωμεν τοίνυν εἰς δόξαν αὐτοῦ, καὶ βιῶμεν εἰς δόξαν αὐτοῦ: ἐπεὶ οὐδὲν ὄφελος θατέρου. Ὥστε ὅταν δοξάζωμεν καλῶς, μὴ βιῶμεν δὲ καλῶς, τότε μάλιστα ὑβρίζομεν αὐτὸν, ὅτι ἐπιγραφόμενοι αὐτὸν Δεσπότην καὶ Διδάσκαλον, καταφρονοῦμεν αὐτοῦ, καὶ οὐ δεδοίκαμεν τὸ φοβερὸν αὐτοῦ κριτήριον. Τὸ μὲν γὰρ Ἕλληνας ἀκαθάρτως βιοῦν, θαυμαστὸν οὐδὲν, οὐδὲ τοσαύτης καταγνώσεως ἄξιον: τὸ δὲ Χριστιανοὺς τοσούτων μετέχοντας μυστηρίων, τοσαύτης ἀπολαύοντας δόξης, οὕτως ἀκαθάρτως βιοῦν, τοῦτό ἐστι τὸ πάντων χείριστον καὶ ἀφόρητον. Εἰπὲ γάρ μοι: ὑπήκουσε τὴν ἐσχάτην ὑπακοὴν, διὰ τοῦτο ἔλαβε τὴν ἄνω τιμήν: δοῦλος ἐγένετο, διὰ τοῦτο Δεσπότης ἐστὶ πάντων, καὶ ἀγγέλων καὶ τῶν ἄλλων ἁπάντων. Ὥστε καὶ ἡμεῖς μὴ νομίζωμεν κατέρχεσθαι ἀπὸ τοῦ ἀξιώματος, ὅταν ταπεινώσωμεν ἑαυτούς. Τότε γὰρ μᾶλλόν ἐστιν ὑψωθῆναι εἰκότως: τότε μάλιστά ἐστι θαυμασθῆναι. Ὅτι γὰρ ὁ ὑψηλὸς ταπεινός ἐστιν, ὁ δὲ ταπεινὸς ὑψηλὸς, ἀρκεῖ μὲν καὶ ἡ τοῦ Χριστοῦ ἀπόφασις τοῦτο λέγουσα: πλὴν ἀλλὰ καὶ αὐτὸ τὸ πρᾶγμα ἐξετάσωμεν: Τί ἐστι ταπεινωθῆναι; οὐ τὸ ψέγεσθαι, οὐ τὸ κατηγορεῖσθαι καὶ διαβάλλεσθαι; Τί δὲ ὑψωθῆναι; οὐ τὸ τιμᾶσθαι, τὸ ἐπαινεῖσθαι, τὸ δοξάζεσθαι; Καλῶς. Ἴδωμεν οὖν πῶς τοῦτο γίνεται. Ἄγγελος ἦν ὁ Σατανᾶς, ὕψωσεν ἑαυτόν: τί οὖν, οὐχὶ πάντων μᾶλλον ἐταπεινώθη; οὐχὶ χωρίον ἔχει τὴν γῆν; οὐχὶ ὑπὸ πάντων κατηγορεῖται καὶ διαβάλλεται; Ἄνθρωπος ὢν ὁ Παῦλος, ἐταπείνωσεν ἑαυτόν: τί οὖν; οὐχὶ θαυμάζεται; οὐχὶ ἐπαινεῖται; οὐχὶ ἐγκωμιάζεται; οὐχὶ φίλος ἐστὶ τοῦ Χριστοῦ; οὐχὶ μείζονα εἰργάσατο ὧν ὁ Χριστὸς ἐποίησεν; οὐχ ὡς ἀνδραπόδῳ πολλάκις ἐπέταξε τῷ διαβόλῳ; οὐχὶ ὡς δήμιον περιέφερεν; οὐχὶ ἔπαιξεν ἐν αὐτῷ; οὐχὶ συντετριμμένην αὐτοῦ τὴν κεφαλὴν εἶχεν ὑπὸ τοὺς πόδας τοὺς αὑτοῦ; οὐχὶ καὶ ἑτέροις μετὰ πολλῆς τῆς παῤῥησίας τοῦτο ἐπηύχετο; Τί λέγω ταῦτα; Ἐπῆρεν ἑαυτὸν ὁ Ἀβεσσαλὼμ, ἐταπείνωσεν ἑαυτὸν ὁ Δαυΐδ: ποῖος οὖν ὑψηλὸς ἐγένετο; τίς ἐπίδοξος; Τί γὰρ ταπεινότερον τῶν ῥημάτων τούτων ὧν ἐπὶ τοῦ Σεμεεῖ ἐφθέγγετο ὁ μακάριος οὗτος προφήτης, λέγων: Ἄφετε αὐτὸν καταρᾶσθαί με: Κύριος γὰρ ἐνετείλατο αὐτῷ; Καὶ ἐπ' αὐτῶν δὲ τῶν πραγμάτων ἐξετάσωμεν, εἰ δοκεῖ: Ἐταπείνωσεν ἑαυτὸν ὁ τελώνης, καίτοι γε οὐδὲ ταπεινοφροσύνη τὸ πρᾶγμα ἦν, ἀλλὰ εὐγνωμόνως πως ἔλεγεν, ἅπερ ἔλεγεν. Ὕψωσεν ἑαυτὸν ὁ Φαρισαῖος. Ἀλλ' εἰ δοκεῖ, ἀφέντες τὰ πρόσωπα, ἐξετάσωμεν τὰ πράγματα: Ἔστωσαν δύο τινὲς, ἀμφότεροι καὶ πλουτοῦντες, καὶ μετέχοντες πολλῆς τιμῆς, καὶ ἐπὶ σοφίᾳ καὶ δυναστείᾳ, καὶ ἐπὶ τοῖς ἄλλοις τοῖς κοσμικοῖς πλεονεκτήμασι μεγαλοφρονοῦντες: εἶτα ὁ μὲν αὐτῶν ζητείτω τὰς παρὰ πάντων τιμὰς, καὶ μὴ λαμβάνων ὀργιζέσθω, καὶ πλέον ἢ δεῖ ἀπαιτείτω, καὶ ὑψούτω ἑαυτόν: ὁ δὲ καταφρονείτω τοῦ πράγματος, καὶ πρὸς μηδένα ὑπὲρ τούτου δυσχεραινέτω, καὶ διδομένην τὴν τιμὴν διακρουέσθω. Τίς οὖν μείζων; ὁ μὴ λαμβάνων καὶ ζητῶν, ἢ ὁ καὶ διδόντων καταφρονῶν; Εὔδηλον ὅτι οὗτος: εἰκότως. Δόξης γὰρ οὐκ ἔστιν ἄλλως ἐπιτυχεῖν, ἀλλ' ἢ ἐν τῷ δόξαν φεύγειν. Ἕως μὲν γὰρ αὐτὴν διώκωμεν, φεύγει ἡμᾶς: ὅταν δὲ αὐτὴν φεύγωμεν, διώκει ἡμᾶς. Εἰ βούλει ἔνδοξος εἶναι, μὴ ἐπιθύμει δόξης: εἰ βούλει ὑψηλὸς εἶναι, μὴ γίνου ὑψηλός. Καὶ ἄλλως δὲ, τὸν μὲν μὴ ἐφιέμενον τιμῆς πάντες τιμῶσι, τὸν δὲ ἐπιζητοῦντα διαπτύουσι: πέφυκε γάρ πως φιλόνεικον εἶναι τὸ τῶν ἀνθρώπων γένος καὶ ἀντιπαθές. Καταφρονῶμεν τοίνυν δόξης: οὕτω γὰρ δυνησόμεθα γενέσθαι ταπεινοὶ, μᾶλλον δὲ ὑψηλοί. Μὴ ὕψου σαυτὸν, ἵνα παρ' ἑτέρου ὑψωθῇς. Ὁ παρ' ἑαυτοῦ ὑψούμενος, παρ' ἑτέρων οὐχ ὑψοῦται: ὁ παρ' ἑαυτοῦ ταπεινούμενος, παρ' ἑτέρων οὐ ταπεινοῦται. Μέγα ἀπόνοια κακόν: μωρὸν εἶναι κρεῖττον, ἢ ἀπονενοημένον: ἐκεῖ μὲν γὰρ ἡ μωρία μόνον παρανοίας ἐστὶν, ἐνταῦθα δὲ χείρων: μωρία γάρ ἐστι μετὰ μανίας. Ὁ ἀνόητος ἑαυτῷ κακὸν, ὁ δὲ ἀπονενοημένος καὶ ἑτέροις λύμη. Ἀπὸ ἀνοίας τοῦτο τὸ πάθος τίκτεται. Οὐκ ἔστιν ὑψηλόφρονα εἶναι μὴ ὄντα μωρόν: ὁ δὲ μωρίας ἔμπλεως, ἐστὶν ἀπονενοημένος. Ἄκουε σοφοῦ τινος λέγοντος: Εἶδον ἄνθρωπον δοκοῦντα φρόνιμον εἶναι παρ' ἑαυτῷ: ἐλπίδα δὲ ἔχει μᾶλλον ὁ ἄφρων αὐτοῦ. Ὁρᾷς ὅτι οὐκ εἰκῆ ἔλεγον, ὅτι χεῖρον μωρίας τὸ κακόν; Ἐλπίδα γὰρ, φησὶ, μᾶλλον ἔχει ἄφρων αὐτοῦ. Διὰ τοῦτο καὶ ὁ Παῦλος ἔλεγε, Μὴ γίνεσθε φρόνιμοι παρ' ἑαυτοῖς. Ἐπὶ τῶν σωμάτων εἰπέ μοι, ποῖά φαμεν ὑγιαίνειν; τὰ ὄγκον ἔχοντα πολὺν, καὶ πολλοῦ πνεύματος ἔνδοθεν γέμοντα καὶ ὕδατος, ἢ τὰ κατεσταλμένα, καὶ τεταπεινωμένην ἔχοντα τὴν ἐπιφάνειαν; Δῆλον ὅτι ταῦτα. Οὐκοῦν καὶ ἐπὶ τῆς ψυχῆς, ἡ μὲν φλεγμαίνουσα ὑδέρου χεῖρον ἔχει νόσημα: ἡ δὲ κατεσταλμένη παντὸς ἀπήλλακται πάθους. Πόσα οὖν τίκτει ἡμῖν ἀγαθὰ ἡ ταπεινοφροσύνη! Τί βούλει; τὸ ἀνεξίκακον, τὸ ἀόργητον, τὸ φιλάνθρωπον, τὸ νηπτικὸν, τὸ προσεκτικόν; Πάντα ταῦτα ἀπὸ ταπεινοφροσύνης τὰ καλὰ, καὶ τὰ ἐναντία ἀπὸ τῆς ἀπονοίας. Ἀνάγκη γὰρ τὸν τοιοῦτον καὶ ὑβριστὴν εἶναι, καὶ πλήκτην καὶ ὀργίλον, καὶ πικρὸν, καὶ ἀμειδῆ, καὶ θηρίον μᾶλλον, ἢ ἄνθρωπον. Ἰσχυρὸς εἶ, καὶ μέγα φρονεῖς; Οὐκοῦν, διὰ τοῦτο μᾶλλον ὀφείλεις ταπεινοῦσθαι: διὰ τί ἐπὶ πράγματι μέγα φρονεῖς οὐδαμινῷ; Καὶ γὰρ καὶ λέων σοῦ θρασύτερος, καὶ ὗς ἰσχυρότερος, καὶ οὐδὲ κώνωψ εἶ πρὸς αὐτούς: καὶ λῃσταὶ δὲ καὶ τυμβωρύχοι καὶ μονομάχοι καὶ οἱ οἰκέται οἱ σοὶ, καὶ ἴσως οἱ ἀγνωμονέστεροι, ἰσχυρότεροί σου. Τοῦτο οὖν ἄξιον ἐπαίνου; Καὶ οὐ κατορύττεις σαυτὸν, ἐπὶ τούτῳ μέγα φρονῶν; Ἀλλὰ καλὸς εἶ καὶ ὡραῖος; Κορωνῶν τὸ καύχημα: οὐκ εἶ τοῦ ταῶ καλλίων, οὐδὲ ἄνθους ἕνεκεν οὐδὲ πτερῶν: ἐν τοῖς τοῦ ὄρνιθος ἡ νίκη: πολύ σε παρελαύνει τῇ κόμῃ, τῷ ἄνθει. Καὶ ὁ κύκνος δὲ σφόδρα ἐστὶ καλὸς, καὶ πολλοὶ τῶν ὀρνίθων ἕτεροι, πρὸς οὓς εἰ παραβληθείης, οὐδὲν ὄψει σαυτόν. Πολλάκις δὲ καὶ παιδία εὐτελῆ, καὶ κόραι ἀπειρόγαμοι, καὶ πόρναι γυναῖκες, καὶ ἄνδρες μαλακοὶ τοῦτο ἔσχον τὸ καύχημα. Τοῦτο οὖν ἄξιον ἀπονοίας; Ϛʹ. Ἀλλὰ πλουτεῖς; πόθεν; τί κεκτημένος; χρυσὸν, ἄργυρον, λίθους τιμίους; Τοῦτο καὶ λῃστῶν ἐστι, καὶ ἀνδροφόνων τὸ καύχημα, καὶ τῶν τὰ μέταλλα ἐργαζομένων. Ὁ τῶν καταδίκων πόνος, τουτί σοι καύχημα. Ἀλλὰ κοσμῇ καὶ καλλωπίζῃ; Καὶ ἵππους ἔστιν ἰδεῖν καλλωπιζομένους: παρὰ δὲ τοῖς Πέρσαις καὶ καμήλους ἴδοι τις ἂν καλλωπιζομένας: ἐπὶ δὲ τῶν ἀνθρώπων, τοὺς ἐπὶ σκηνῆς ἅπαντας. Οὐκ αἰσχύνῃ οὖν ἐπὶ τούτοις μέγα φρονῶν, ἐν οἷς τὰ ἄλογά σοι κοινωνεῖ καὶ δοῦλοι καὶ ἀνδροφόνοι καὶ μαλακοὶ καὶ λῃσταὶ καὶ τυμβωρύχοι; Ἀλλ' οἰκίας οἰκοδομεῖς λαμπράς; Καὶ τί τοῦτο; πολλοὶ κολοιοὶ λαμπροτέρας οἰκοῦσι, καὶ σεμνότερα ἔχουσι καταγώγια. Ἢ οὐχ ὁρᾷς τούτους τοὺς περὶ τὰ χρήματα μαινομένους, οἳ ἐν ἀγροῖς καὶ ἐν ἐρήμοις τόποις ᾠκοδόμησαν οἴκους, κολοιῶν καταγώγια; Ἀλλὰ φωνῆς ἕνεκα μέγα φρονεῖς; Τοῦ κύκνου καὶ τῆς ἀηδόνος οὐδέποτε σὺ δυνήσῃ ᾆσαι λιγυρώτερον. Ἀλλ' ἐπὶ ποικιλίᾳ τέχνης; Καὶ τί τῆς μελίττης ἐν τούτῳ σοφώτερον; ποῖος ποικιλτὴς, τίς ζωγράφος, τίς γεωμέτρης τὰ ταύτης ἔργα μιμήσασθαι δυνήσεται; Ἀλλ' ἐπὶ λεπτότητι ἐσθῆτος; Ἀλλ' ἐνταῦθά σε ἀράχναι νικῶσιν. Ἀλλ' ἐπὶ ταχύτητι ποδῶν; Πάλιν τὰ πρωτεῖα παρὰ τοῖς ἀλόγοις, λαγωῷ καὶ δορκάδι, καὶ ὅσα τῶν κτηνῶν οὐκ ἀπολείπεται τῇ ταχύτητι τῶν ποδῶν. Ἀλλ' ἀποδημεῖς; Ἀλλ' οὐ μᾶλλον τῶν πτηνῶν: ταῦτα γὰρ εὐκολώτερον τὴν ἀποδημίαν ποιεῖται: οὐκ ἐφοδίων δεῖται, οὐδ' ὑποζυγίων, ἀλλ' ἀρκεῖ πρὸς πάντα αὐτοῖς τὸ πτερόν. Τοῦτο καὶ ναῦς, τοῦτο καὶ ὑποζύγιον, τοῦτο καὶ ὄχημα, τοῦτο καὶ ἄνεμος, καὶ πᾶν ὅ τι ἂν εἴποι τις. Ἀλλ' ὀξὺ βλέπεις; ἀλλ' οὐχ ὡς δορκὰς οὐδ' ὡς ἀετός. Ἀλλ' ὀξὺ ἀκούεις; ἀλλ' ὁ ὄνος ὀξύτερον. Ἀλλ' ὀσφραίνῃ; ἀλλ' ὁ κύων οὐκ ἀφίησί σε αὐτὸν παρελθεῖν. Ἀλλὰ ποριστικὸς εἶ; ἀλλὰ τοῦ μύρμηκος ἀπολείπῃ. Ἀλλὰ χρυσοφορεῖς; ἀλλ' οὐχ οὕτως, ὡς οἱ Ἰνδικοὶ μύρμηκες. Ὑγείας δὲ ἕνεκεν; πολλῷ βελτίω ἡμῶν τὰ ἄλογα, καὶ εὐεξίας καὶ τοῦ εὐπορεῖν: οὐ δέδοικεν ἐκεῖνα πενίαν. Ἐμβλέψατε γὰρ, φησὶν, εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν, οὐδὲ θερίζουσιν, οὐδὲ συνάγουσιν εἰς ἀποθήκας. Οὐκοῦν, φησὶν, ἡμῶν τὰ ἄλογα κρείττονα ἐδημιούργησεν ὁ Θεός. Ὁρᾷς πόσον ἐστὶ τὸ ἀπερίσκεπτον; ὁρᾷς τὸ ἀνεξέταστον; ὁρᾷς, ἡ τῶν πραγμάτων ἐξέτασις ὅσον ἡμῖν χαρίζεται; Ὁ πάντων ἀνθρώπων μείζω φρονῶν, εὑρέθη καὶ τῶν ἀλόγων ταπεινότερος. Ἀλλὰ φεισώμεθα αὐτοῦ, καὶ οὐ μιμησώμεθα αὐτὸν, οὐδὲ ἐπειδὴ τῆς ἡμετέρας φύσεως μεῖζον ἐφρόνησε, καταγαγόντες αὐτὸν ἐπὶ τὴν τῶν ἀλόγων τάξιν, ἀφήσωμεν, ἀλλ' ἀναστήσωμεν αὐτὸν ἐκεῖθεν, οὐ δι' αὐτὸν (αὐτὸς μὲν γὰρ ἄξιος τοιαῦτα παθεῖν), ἀλλ' ἵνα ἡ τοῦ Θεοῦ φιλανθρωπία καὶ ἡ εἰς ἡμᾶς δειχθῇ τιμή. Ἔστι γὰρ, ἔστιν ἐν οἷς οὐδὲν ἡμῖν κοινωνεῖ τὰ ἄλογα. Ποῖα δὴ ταῦτα; Εὐσέβεια, καὶ ὁ κατ' ἀρετὴν βίος. Ἐνταῦθα οὐκ ἔχεις πόρνους εἰπεῖν, οὐδὲ μαλακοὺς, οὐδὲ ἀνδροφόνους: ἀπεσχίσμεθα γὰρ αὐτῶν. Τί δὴ τοῦτό ἐστι; Τὸν Θεὸν ἴσμεν, τὴν πρόνοιαν ἐπιγινώσκομεν τὴν αὐτοῦ, περὶ ἀθανασίας φιλοσοφοῦμεν: παραχωρείτω ἐνταῦθα τὰ ἄλογα. Οὐκ ἀμφισβητήσει περὶ τούτων σωφρονοῦμεν: ἐνταῦθα οὐδὲν τὰ ἄλογα κοινὸν ἔχει. Πάντων γὰρ αὐτῶν λειπόμενοι, κρατοῦμεν αὐτῶν. Ἐν τούτῳ γὰρ μείζων ἡ ἀρχὴ, ὅτι λειπόμενοι αὐτῶν, βασιλεύομεν αὐτῶν: ἵνα μάθῃς, ὅτι οὐ σὺ τούτων αἴτιος, ἀλλ' ὁ ποιήσας σε Θεὸς, καὶ λόγον χαρισάμενος. Δίκτυα, θήρατρα αὐτοῖς τίθεμεν, καὶ ἐμβάλλομεν αὐτὰ, καὶ χειρούμεθα. Σωφροσύνη παρ' ἡμῖν, ἐπιείκεια, πραότης, χρημάτων ὑπεροψία. Ἀλλ' ἐπειδὴ σὺ τῶν ἀπονενοημένων τις ὢν οὐδὲν τούτων ἔχεις, εἰκότως ἢ τῶν ἀνθρώπων μεῖζον φρονεῖς, ἢ καὶ τῶν ἀλόγων ταπεινότερον. Τοιαύτη γὰρ ἡ ἀπόνοια καὶ ἡ θρασύτης: ἢ ἐπαίρεται πέρα τοῦ δέοντος, ἢ ταπεινοῦται πάλιν ὁμοίως, οὐδαμοῦ τὴν συμμετρίαν φυλάττουσα. Ἀγγέλων ἐσμὲν ἴσοι κατὰ τοῦτο: βασιλεία ἡμῖν ἐπήγγελται, ἡ μετὰ Χριστοῦ χορεία. Ἄνθρωπος μαστίζεται, καὶ οὐχ ὑποπίπτει: ἄνθρωπος θανάτου καταφρονεῖ, οὐ τρέμει, οὐ δέδοικεν, οὐκ ἐφίεται τοῦ πλείονος. Ὥστε ὅσοι μὴ τοιοῦτοί εἰσι, τῶν ἀλόγων εἰσὶ χείρους. Ὅταν γὰρ ἐν μὲν τοῖς σωματικοῖς πλεονεκτῇ[ς], τὰ δὲ ψυχικὰ πλεονεκτήματα μὴ ἔχῃς, πῶς οὐχὶ τῶν ἀλόγων εἶ χείρων; Ἄγε γὰρ εἰς μέσον τινὰ τῶν ἐν κακίᾳ ἀλογωτέρων, τῶν ἐν τρυφῇ ζώντων καὶ πλεονεξίᾳ: ὁ ἵππος αὐτοῦ πολεμικώτερος, ὁ ὗς ἰσχυρότερος, ὁ λαγωὸς ταχύτερος, ὁ ταὼς ὡραιότερος, ὁ κύκνος εὐφωνότερος, ὁ ἐλέφας μείζων, ὁ ἀετὸς ὀξυδερκέστερος, πάντες ὄρνιθες πλουσιώτεροι. Πόθεν οὖν ἄξιος εἶ κρατεῖν τῶν ἀλόγων; ἀπὸ τοῦ λόγου; Ἀλλ' οὐκ ἔστιν. Ὅταν γὰρ μὴ εἰς δέον αὐτῷ κέχρησαι, πάλιν ἐκείνων χείρων εἶ: ὅταν γὰρ λόγον ἔχων ἀλογώτερος ἐκείνων ᾖς, κρεῖττον ἦν εἰ μηδὲ τὴν ἀρχὴν ἐγένου λογικός. Οὐ γάρ ἐστιν ἴσον, λαβόντα ἀρχὴν προδοῦναι, καὶ παρὰ καιρὸν μὴ λαβεῖν. Ὁ βασιλεύων καὶ τῶν δορυφόρων χείρων ὢν, κρεῖττον ἦν εἰ μηδὲ τὴν ἁλουργίδα περιέκειτο. Οὕτω δὴ καὶ ἐνταῦθα. Εἰδότες οὖν, ὅτι καὶ τῶν ἀλόγων χείρους ἐσμὲν τῆς ἀρετῆς χωρὶς, ταύτην ἀσκῶμεν, ἵνα ἄνθρωποι γενώμεθα, μᾶλλον δὲ ἄγγελοι, καὶ τῶν ἐπηγγελμένων ἀγαθῶν ἀπολαύσωμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.