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This he says: "If any one preach to you a gospel other than that which we preached to you." And he did not say, "So-and-so and So-and-so," very wisely and inoffensively. For what need was there for him to mention names, when he had used such hyperbole as to include all, both those above and those below? For by anathematizing evangelists and angels, he set aside every dignity; and by anathematizing himself, all intimacy and genuineness. For do not say to me, "Your fellow apostles and companions say these things"; for I do not even spare myself when preaching such things. These things 61.625 he says, not as condemning the apostles, nor as if they were transgressing the preaching, far from it; for "whether we, or they," he says, "so we preach"; but wishing to show that he does not accept the dignity of persons, when the discussion is concerning truth. For am I now trying to persuade men, or God? Or am I seeking to please men? For if I were still pleasing men, I would not be a servant of Christ. For if I were deceiving even you, he says, by saying these things, could I deceive God who knows the secrets of the mind, and whom it is my whole endeavor always to please? Have you seen the apostolic mindset? Have you seen the evangelical height? And writing these same things to the Corinthians he said, "We are not defending ourselves to you, but giving you an occasion for boasting"; and again, "But with me it is a very small thing that I should be judged by you or by a human court." For since, being a teacher to disciples, he is forced to defend himself, he endures it, but is vexed, not out of arrogance, God forbid, but because of the fickle mind of those who are being deceived, and the fact that he is not strongly believed among them. This is why he has said these things, as if to say: Is my argument really addressed to you? Are men really going to judge me? Our argument is with God, and we do all things for the sake of the reckonings there, and we would not have come to such a state of wretchedness as to corrupt the doctrines, being about to give an account for what we preach to the Master of all.

ηʹ. So at once defending himself, and at the same time rising up against them, these things

he has set down. For it was fitting for the disciples not to judge their teachers, but to believe them; but since the order has been reversed, and you sit as judges, he says, learn that I have little regard for my defense before you, but we do everything for God's sake, and so as to render an account to him concerning these doctrines. For he who wishes to persuade men does many insidious and perverse things, and uses deceit and falsehood, so as to persuade and capture the mind of his hearers; but he who persuades God, and is eager to please him, needs a simple and pure mind; for the Divine cannot be deceived. From which it is clear that we also, he says, do not write these things for the sake of ambition, nor in order to have disciples, nor desiring glory from you; for we have not been eager to please men, but God. For if I wished to please men, I would still be with the Jews, I would still be persecuting the Church. But he who despised an entire nation and his own people and friends and kinsmen and such great glory, and exchanged these for persecutions and hatreds and wars and daily deaths, it is very clear that these things which I now say, I say not desiring the glory of men. And he has said this, since he is about to narrate his former life, and his sudden conversion, and to show by clear proofs that he changed 61.626 with sincerity, so that they might not think that in defending himself to them he does these things, and be puffed up. For this reason he said beforehand: "For am I now persuading men?" For he knows how, at the fitting time for the correction of his disciples, to utter something both lofty and great. And yet it was possible to make the proofs of preaching with truth from other sources, from the signs, from the miracles, from the

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τοῦτό φησιν· Ἐάν τις ὑμᾶς εὐαγγελίσηται παρ' ὃ εὐηγγελισάμεθα ὑμῖν. Καὶ οὐκ εἶπεν, Ὁ δεῖνα καὶ ὁ δεῖνα, συνετῶς σφόδρα καὶ ἀνεπαχθῶς. Τί γὰρ ἔδει λοιπὸν ὀνομάτων μνησθῆναι τὸν τοσαύτῃ χρησάμενον ὑπερβολῇ, ὡς καὶ ἅπαντας, καὶ τοὺς ἄνω καὶ τοὺς κάτω, περιλαβεῖν; ∆ιὰ μὲν γὰρ τοῦ τοὺς εὐαγγελιστὰς καὶ ἀγγέλους ἀναθεματίσαι, πᾶν ἀξίωμα περιέγραψε· διὰ δὲ τοῦ ἑαυτὸν, πᾶσαν οἰκειότητα καὶ γνησιότητα. Μὴ γάρ μοι εἴπῃς, ὅτι Οἱ συναπόστολοί σου καὶ ἑταῖροι ταῦτα λέγουσιν· οὐδὲ γὰρ ἐμαυτοῦ φείδομαι τοιαῦτα κηρύττοντος. Ταῦτα δὲ 61.625 οὐχ ὡς καταγινώσκων τῶν ἀποστόλων φησὶν, οὐδὲ ὡς παραβαινόντων τὸ κήρυγμα, ἄπαγε· Εἴτε γὰρ ἡμεῖς, εἴτε ἐκεῖνοι, φησὶν, οὕτω κηρύσσομεν· ἀλλὰ δεῖξαι βουλόμενος, ὅτι ἀξίωμα προσώπων οὐ προσίεται, ὅταν περὶ ἀληθείας ὁ λόγος ᾖ. Ἄρτι γὰρ ἀνθρώπους πείθω, ἢ τὸν Θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; Εἰ γὰρ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. Εἰ γὰρ καὶ ὑμᾶς ἠπάτων, φησὶ, ταῦτα λέγων, μὴ τὸν Θεὸν δύναμαι παραλογίσασθαι τὸν τὰ ἀπόῤῥητα τῆς διανοίας εἰδότα, καὶ ᾧ πᾶσά μοι σπουδὴ διαπαντὸς ἀρέσκειν; Εἶδες φρόνημα ἀποστολικόν; εἶδες ὕψος εὐαγγελικόν; Τὰ αὐτὰ δὲ ταῦτα καὶ Κορινθίοις ἐπιστέλλων ἔλεγεν, Οὐχ ὑμῖν ἀπολογούμεθα, ἀλλ' ἀφορμὴν διδόντες ὑμῖν καυχήματος· καὶ πάλιν, Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν ἀνακριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας. Ἐπειδὴ γὰρ μαθηταῖς διδάσκαλος ὢν ἀναγκάζεται ἀπολογεῖσθαι, ὑπομένει μὲν αὐτὸ, δυσανασχετεῖ δὲ, οὐ δι' ἀπόνοιαν, μὴ γένοιτο, ἀλλὰ διὰ τὴν εὐκολίαν τῆς τῶν ἀπατωμένων γνώμης, καὶ τὸ μὴ σφόδρα παρ' αὐτοῖς πιστεύεσθαι. ∆ιὸ καὶ ταῦτα εἴρηκε, μονονουχὶ λέγων· Μὴ γὰρ πρὸς ὑμᾶς μοι ὁ λόγος ἐστί; μὴ γὰρ ἄνθρωποί μοι δικάζειν μέλλουσι; πρὸς τὸν Θεὸν ἡμῖν ὁ λόγος ἐστὶ, καὶ ὑπὲρ τῶν εὐθυνῶν τῶν ἐκεῖ ἅπαντα πράττομεν, καὶ οὐκ ἂν εἰς τοσοῦτον ἤλθομεν ἀθλιότητος, ὡς μέλλοντες ἀπολογεῖσθαι τῷ πάντων ∆εσπότῃ ὑπὲρ ὧν κηρύττομεν, διαφθείρειν τὰ δόγματα.

ηʹ. Ὥστε ὁμοῦ μὲν ἀπολογούμενος, ὁμοῦ δὲ αὐτῶν κατεξανιστάμενος, ταῦτα

τέθεικε. Τοὺς γὰρ μαθητευομένους οὐ δικάζειν τοῖς διδασκάλοις, ἀλλὰ πιστεύειν προσῆκεν· ἐπειδὴ δὲ ἀντεστράφη ἡ τάξις, καὶ κριταὶ καθέζεσθε, φησὶ, μάθετε ὅτι τῆς μὲν πρὸς ὑμᾶς ἀπολογίας οὐ πολύς μοι λόγος, τὸ δὲ πᾶν διὰ τὸν Θεὸν πράττομεν, καὶ ὥστε ἐκεῖνον περὶ δογμάτων ἀπολογήσασθαι τούτων. Ὁ μὲν γὰρ ἀνθρώπους θέλων πεῖσαι, πολλὰ ὕπουλα ποιεῖ καὶ διεστραμμένα, καὶ ἀπάτῃ κέχρηται καὶ ψεύδει, ὥστε πεῖσαι καὶ ἑλεῖν τὴν τῶν ἀκουόντων γνώμην· ὁ δὲ Θεὸν πείθων, καὶ ἀρέσκειν ἐκείνῳ σπουδάζων, ἁπλῆς δεῖται διανοίας καὶ καθαρᾶς· ἀνεξαπάτητον γὰρ τὸ Θεῖον. Ὅθεν δῆλον, ὅτι καὶ ἡμεῖς, φησὶν, οὐ φιλαρχίας ἕνεκεν, οὐδὲ ὥστε μαθητὰς ἔχειν, οὐδὲ τῆς παρ' ὑμῶν ἐφιέμενοι δόξης ταῦτα γράφομεν· οὐ γὰρ ἀνθρώποις ἀρέσαι ἐσπουδάκαμεν, ἀλλὰ Θεῷ. Εἰ γὰρ ἤθελον ἀνθρώποις ἀρέσκειν, ἔτι μετὰ Ἰουδαίων ἤμην, ἔτι τὴν Ἐκκλησίαν ἐδίωκον. Ὁ δὲ ἔθνους ὁλοκλήρου καὶ οἰκείων καὶ φίλων καὶ συγγενῶν καὶ δόξης τοσαύτης καταφρονήσας, καὶ ἀνταλλαξάμενος τούτων διωγμοὺς καὶ ἔχθρας καὶ πολέμους καὶ θανάτους καθημερινοὺς, εὔδηλον ὅτι καὶ ταῦτα, ἃ λέγω νῦν, οὐ τῆς τῶν ἀνθρώπων δόξης ἐφιέμενος λέγω. Τοῦτο δὲ εἴρηκεν, ἐπειδὴ μέλλει καὶ τὸν πρότερον αὐτοῦ διηγεῖσθαι βίον, καὶ τὴν ἀθρόαν μεταβολὴν, καὶ δεικνύναι δι' ἐναργῶν ἀποδείξεων, ὅτι μετ' ἀληθείας 61.626 μετέστη, ἵνα μὴ νομίσωσιν, ὅτι αὐτοῖς ἀπολογούμενος ταῦτα ποιεῖ, καὶ ἐπαρθῶσι. ∆ιὰ τοῦτο προεῖπεν· Ἄρτι γὰρ ἀνθρώπους πείθω; Οἶδε γὰρ εἰς καιρὸν τὸν προσήκοντα πρὸς τὴν τῶν μαθητευομένων διόρθωσιν καὶ ὑψηλὸν καὶ μέγα τι φθέγγεσθαι. Καίτοι γε ἦν ἑτέρωθεν τὰς ἀποδείξεις ποιήσασθαι τοῦ μετὰ ἀληθείας κηρύττειν, ἀπὸ τῶν σημείων, ἀπὸ τῶν θαυμάτων, ἀπὸ τῶν