Homily X.

Philippians iii. 1–3

“Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs, beware of the evil workers, beware of the concision. For we are the circumcision, who worship God in the spirit, and glory in Christ Jesus, and have no confidence in the flesh.”

Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul; they were in despondency because they thought that it was already over with him, because of the preaching, because of Epaphroditus. It is in giving them assurance on all these points that he introduces the words, “Finally, my brethren, rejoice.” “You no longer have,” he says, “cause for despondency. You have Epaphroditus, for whose sake you were grieved; you have Timothy; I am myself coming to you; the Gospel is gaining ground. What is henceforth wanting to you? Rejoice!”

Now he calls the Galatians indeed “children” (Gal. iv. 19.), but these “brethren.” For when he aims either to correct anything or to show his fondness, he calls them “children”; but when he addresses them with greater honor, “brethren” is the title. “Finally, my brethren,” he says, “rejoice in the Lord.” He said rightly “in the Lord,” not “after the world.” for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy. “To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs.” Dost thou mark how he forbears to bring in the exhortation at the beginning? But after he had given them much commendation, after he had shown his admiration of them, then he does this, and again repeats his commendation. For this mode of speech seems to bear somewhat hard upon them. Wherefore he overshadows it on every side. But whom does he style “dogs”? There were at this place some of those, whom he hints at in all his Epistles, base and contemptible Jews, greedy of vile lucre and fond of power, who, desiring to draw aside many of the faithful, preached both Christianity and Judaism at the same time, corrupting the Gospel. As then they were not easily discernible, therefore he says, “beware of the dogs”: the Jews are no longer children; once the Gentiles were called dogs, but now the Jews. Wherefore? because as the Gentiles were strangers both to God and to Christ, even so are these become this now. And he shows forth their shamelessness and violence, and their infinite distance from the relation of children, for that the Gentiles were once called “dogs,” hear what the Canaanitish woman says, “Yea, Lord: for even the dogs eat of the crumbs which fall from their masters’ table.” (Matt. xv. 27.) But that they might not have this advantage, since even dogs are at the table, he adds that, whereby he makes them aliens also, saying, “Beware of the evil workers”; he admirably expressed himself, “beware of the evil workers”; they work, he means, but for a bad end, and a work that is much worse than idleness, plucking up what is laid in goodly order.

“Beware,” he says, “of the concision.” The rite of circumcision was venerable in the Jews’ account, forasmuch as the Law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times.142    [The text is very obscure. Field, by altering two words without documentary evidence, makes it “even that of the Sabbath, which is more to be reverenced, is found not to be adopted at certain times”; or possibly, “even that which is more to be reverenced than the Sabbath, is found not to be adopted,” etc.—J.A.B.] When then it is done away, much more is the Sabbath. Wherefore Paul makes a concision of the name, and says, “Beware of the concision”; and he did not say “that circumcision is evil, that it is superfluous,” lest he should strike the men with dismay, but he manages it more wisely, withdrawing them from the thing, but gratifying them with the word, nay, rather with the thing too, in a more serious way. But not so in the case of the Galatians, for since in that case the disease was great, he forthwith adopts the remedy of amputation with open front and with all boldness; but in this case, as they had done nothing of the sort, he vouchsafes them the gratification of the title, he casts out the others, and says, “Beware of the concision; for we are the circumcision”—how?—“who worship God in spirit,143    [Field here reads (with all his mss.) as in Rev. Ver. πνεύματι θεοῦ, “worship by the Spirit of God.” But Chrys.’s explanation (below) indicates that he read θεῷ, “worship God in spirit,” as in the common printed text of Chrys. and the Textus Rec. of the N.T.—J.A.B.] and have no confidence in the flesh.” He said not that “we test the one circumcision and the other, which is the better of the two”; but he would not even allow it a share in the name; but what does he say? That that circumcision is “concision.” Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in twain; and we call the thing “cutting up” in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, “who worship God in spirit,” i.e. who worship spiritually.

For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, “For ye shall circumcise the foreskins of your hearts.” (Jerem. iv. 4.) In the same way in the Epistle to the Romans he does away with it, saying, “for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter.” (Rom. ii. 28, 29.) And lastly, he takes from it the very name, “neither is it circumcision,” he maintains; for the type while the reality is yet to come, is called this, but when the reality has come, it no longer retains the title. As in delineation, a man has drawn a king in outline; so long as the colors are not put on we say, Lo, there is the king, but when they are added, the type is lost in the reality, and ceases to show. And he said not, “for the circumcision is in us,” but “we are the circumcision,” and justly; for this is the Man, the circumcision in virtue, this is really the Man. And he did not say, “For among them is the concision”; for they themselves are henceforth in a condition of ruin and of wickedness. But no longer, says he, is circumcision performed in the body, but in the heart. “And have no confidence,” says he, “in the flesh; though I myself might have confidence even in the flesh.” (v. 4.) What does he call “confidence” here, and “in the flesh”? Boasting, boldness, a high tone. And he did well to add this; for if he had been of the Gentiles, and had condemned circumcision, and not only circumcision, but all those that adopted it out of place, it would have seemed that he was running it down, because he lacked the high ancestry of Judaism, as being a stranger to its solemn rites, and having no part therein. But as it is, he, who, though a sharer, yet blames them, will not therefore blame them as having no share in them, but as disowning them; not from ignorance, but most especially from acquaintance with them. Accordingly observe what he says in his Epistle to the Galatians also; having been brought into a necessity of saying great things about himself, how even in these circumstances does he manifest nought but humility. “For ye have heard, of my manner of life in time past,” he says, “in the Jews’ religion” (Gal. i. 13.); and again here; “if any other man thinketh to have confidence in the flesh, I more.” (v. 4.). And he immediately added, “a Hebrew of Hebrews.” But “if any other man,” says he, showing the necessity, showing that it was on their account that he spoke. “If ye have confidence,” he says, I also say so, since I am silent.144    [This is very obscure. The altered text does not help.—J.A.B.] And observe the absence of all ungraciousness in the reproofs; by forbearing to do it by name, he gave even them the opportunity of retracing their steps. “If any one thinketh to have confidence”; and it was well to say “thinketh,” either inasmuch as they really had no such confidence, or as that confidence was no real confidence, for all was by necessity, and not of choice. “Circumcised on the eighth day”; and he sets down the first that wherein they chiefly boasted, viz. the ordinance of circumcision. “Of the stock of Israel.” He pointed out both these circumstances, that he was neither a proselyte, nor born of proselytes; for from his being circumcised on the eighth day, it follows that he was not a proselyte, and from his being of the stock of Israel, that he was not of proselyte parents. But that you may not imagine that he was of the stock of Israel as coming of the ten tribes, he says, “of the tribe of Benjamin.” So that he was of the more approved portion, for the place of the priests was in the lot of this tribe. “An Hebrew of Hebrews.” Because he was not a proselyte, but from of old, of distinguished Jews; for he might have been of Israel, and yet not “an Hebrew of Hebrews,” for many were already corrupting the matter,145    i.e. the purity of their descent. and were strangers to the language, being encircled by other nations; it is either this then, or the great superiority of his birth, that he shows. “According to the law a Pharisee.” He is coming now to the circumstances dependent on his own will; for all those things were apart from the will, for his being circumcised was not of himself, nor that he was of the stock of Israel, nor that he was of the tribe of Benjamin. So that, even among these he has a larger share, even though there were really many who partook with him. Where then are we to place the “rather”? Particularly herein that he was not a proselyte; for to be of the most distinguished tribe and sect, and this from his ancestors of old, was a thing which belonged not to many. But he comes to the things which are matters of choice, wherein we have the “rather.” “As touching the law, a Pharisee; as touching zeal, persecuting the Church.” But this is not sufficient; for it is possible to be a Pharisee even, and yet not very zealous. But this also he adds; behold the “rather.” “According to righteousness.” It is possible, however, to be adventurous, or to act thus146    i.e. to show zeal, as he had done in persecuting. from ambition, and not out of zeal for the law, as the chief priests did. Yet neither was this the case, but, “according to the righteousness which is in the law, found blameless.” If then both for purity of descent, and earnestness, and habits, and mode of life, I surpassed all, why have I renounced all those dignities, he asks, but because I found that the things of Christ are better, and better far? Wherefore he added; “howbeit what things were gain to me, these have I counted loss for Christ.” (v. 7.)

Such a course of life, so strictly regulated, and entered upon from earliest childhood, such unblemished extraction, such dangers, plots, labors, forwardness, did Paul renounce, “counting them but loss,” which before were “gain,” that he might “win Christ.” But we do not even contemn money, that we may “win Christ,” but prefer to fail of the life to come rather than of the good things of the present life. And yet this is nothing else than loss; for tell me now, let us examine in detail the conditions of riches, and see whether it be not loss accompanied with trouble, and without any gain. For tell me, what is the advantage of those stores of costly garments, what good do we gain when we are arrayed in them? None, nay, we are only losers. How so? Because even the poor man, in his cheap and threadbare clothing, does not bear the scorching in time of heat any wise worse than yourself; nay, rather he bears it better, for clothes that are threadbare and worn single allow more ease to the body, but not so with those which are new made, though they be finer than the spider’s web. Besides, you, from your excessive self-importance, wear even two and often three inner garments, and a cloak and girdle, and breeches too, but no one blames him if he wears but a single inner garment; so that he is the man that endures most easily. It is owing to this that we see rich men sweating, but the poor subject to nothing of the sort. Since then his cheap clothing, which is sold for a trifle, answers the same or even a better purpose to him, and those clothes, which oblige a man to pay down much gold, do only the same thing, is not this great superabundance so much loss? For it has added nothing in respect of its use and service, but your purse is emptied of so much the more gold, and the same use and service. You who have riches have purchased for a hundred pieces of gold, or even more, but the poor man for a trifling sum of silver. Do you perceive the loss? No, for your pride will not let you see it. Would you have us make out this account in the case of the gold ornaments too, which men put alike about their horses and their wives? For besides the other evils, the possession of money makes fools of men; they account their wives and horses to be worthy of the same honor, and the ornamentation of both is the same; and they would make themselves finer by the same means as the very beasts that carry them, or as the very skins of the awnings, wherein they are borne. What now is the use of decking out a mule or a horse with gold? or the lady, that has such a weight of gold and jewels about her person, what does she gain? “But the golden ornaments are never worn out,” he answers. Assuredly this also is said that in the baths and many places both precious stones and gold ornaments lose much of their value. But be it so, and grant that they are not injured, tell me, what is the gain? And how is it when they drop out, and are lost? is there no loss sustained? And how when they draw down upon you envy and intrigues? is there no loss then? For when they do the wearer no good, but rather inflame the eyes of the envious, and act as an incitement to the robber, do they not become loss? And again, say, when a man may use them for a serviceable purpose, but is unable on account of the extravagance of his wife, and is obliged to starve and to stint himself, that he may see her arrayed in gold, is it not a matter of loss? For it was on this account that goods have their name from use,147    i.e. χρήματα, from χρᾶσθαι “to use.” not that we should use them thus like goldsmiths’ samples, but that we should do some good therewith; so then when love of gold does not allow this, is not the whole thing loss? for he that dares not use them forbears the use as if they were another’s property, and there is no use of them in any way.

Again, how is it when we erect splendid and spacious mansions, decorated with columns, marbles, porticos, arcades, and in every possible way, setting images and statues everywhere? Many indeed even call demons out of these, i.e. the images, but let us omit the examination of those points. What too is the meaning of the gilded ceiling? Does it not supply the same need as to him, whose house is on a moderate scale? “But there is great delight in it,” he says. Yes, for the first or second day, and afterwards, none at all, but it stands merely for nothing. For if the sun does not strike us with wonder, from its being customary, much more do works of art fail, and we only look at them like things of clay. For tell me, what does a range of pillars contribute to make your dwelling superior to others, or the finest statues, or the gilding spread over the wall? Nothing; rather, these come of luxury and insolence, and overweening pride and folly; for everything there ought to be necessary and useful, not superfluous things. Do you see that the thing is loss? Do you see that it is superfluous and unprofitable? for if it supplies no further use or delight, (and it “does,” in the course of time, bring satiety,) it is nothing else than loss, and vainglory is the hindrance, which will not let us see this.

Did Paul then forsake those things which he “counted gain,” and shall not we even quit our loss, for Christ’s sake? How long shall we be riveted to the earth? How long till we shall look up to heaven? Do ye not mark the aged, what little perception they have of the past? Do ye not mark those that are finishing their course, both men in age, and men in youth? Do ye not see persons in the midst of life bereft of them? Why are we so wedded to unstable objects? Why are we linked to things that are shifting? How long before we lay hold of the things that last? What would not the old give, were it granted them to divest themselves of their old age? How irrational then to wish to return to our former youth, and gladly to give everything for the sake of this, that we might become younger, and yet when it is ours to receive a youth that knows no old age, a youth too, which, joined with great riches, hath far more of spirit, to be unwilling to give up a little trifle, but to hold fast things that contribute not a whit to the present life. They can never rescue you from death, they have no power to drive away disease, to stay old age, or any one of those events, which happen by necessity and according to the law of nature. And do you still hold to them? Tell me, what do you gain? Drunkenness, gluttony, pleasures contrary to nature and various in kind, which are far worse torturers than the hardest masters.

These are the advantages which we gain from riches, nor is there one besides, since we are not so minded, for if we had had the mind, we might have won heaven itself for our inheritance by our riches. “So then riches are good,” he says. It is not riches, but the will of the possessor that effects this, for because it is the will that does this, it is in the power even of a poor man to win heaven. For, as I have often said, God does not regard the amount of the gifts, but the will of the givers; it is possible even for one in poverty, who has given but little, to bear off all, for God requires a measure proportioned to our ability, neither will riches secure heaven to us, nor poverty, hell; but a good or a bad will, either one or the other. This then let us correct, this let us repossess, this let us regulate, and all will then be easy to us.

For as the artificer works the wood the same, whether his axe be of iron or of gold, or rather he does it the better with an implement of iron, so here too, the straight path of virtue is more easily kept in a state of poverty. For touching riches we read, “It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of Heaven.” (Matt. xix. 24.) But He has made no such declarations about poverty; nay, the very reverse. “Sell thy goods, and give to the poor, and come follow Me” (v. 21.); as if the act of following were to spring from the selling.

Never then let us flee from poverty as an evil, for it is the procurer of heaven. Again, let us never follow riches as a good; for they are the ruin of such as walk unwarily, but in everything directing our eyes to God, let us, as occasion requires, use those gifts which He has vouchsafed us, both strength of body, and abundance of money, and every other gift; for it is unnatural that we, who have our being for Him, should make these things serviceable to others, yet not to Him who has made us. He formed thine eye: make it serviceable to Him, not to the devil. But how serviceable to Him? By contemplating His creatures and praising and glorifying Him, and by withdrawing it from all gaze at women. Did He make thy hands? Preserve them for His use, not for the devil, not putting them out for robbery and rapine, but for His commandments and for good deeds, for earnest prayers, for holding out help to the fallen. Hath He made thine ears? Give these to Him, and not to effeminate148    διακεκλασμέναις, “broken,” so called from using the chromatic scale to excess. strains nor to disgraceful tales; but “let all thy communication be in the law of the Most High.” (Ecclus. ix. 15.) For “stand,” he says, “in the multitude of the elders, and whoever is wise, cleave unto him.” (Ecclus. vi. 34.) Did he make thy mouth? Let it do nought that is displeasing to Him, but sing psalms, hymns, and spiritual songs. “Let no corrupt speech proceed out of your mouth,” says the Apostle, “but such as is good for edifying as the need may be, that it may give grace to them that hear” (Eph. iv. 29.); for edification and not for subversion, for fair words and not for evil speaking and plotting against other, but the very opposite. He hath made thy feet, not that thou shouldest run to do evil, but to do good. He made thy belly, not that thou shouldest cram it to bursting, but to practice lessons of wisdom. For the production of children, He implanted desire in thy mind, not for fornication, nor for adultery. He gave thee understanding, not to make of thee a blasphemer or a reviler, but that thou mightest be without falsehood. He gave us both money to be used on fitting occasion, and strength likewise to be used on fitting occasion. He instituted arts, that our present state of existence might be held together by them, not that we should separate ourselves from spiritual things, not that we should devote ourselves to the base arts but to the necessary ones, that we might minister to one another’s good, and not that we should plot one against another. He gave us a roof, that it might afford shelter from the rain, and no more, not that it should be decked out with gold, while the poor man perishes with hunger. He gave clothing to cover us, not to make a display withal, not that things like these should have much gold lavished upon them, and that Christ should perish naked. He gave you a place of shelter, not that you should keep it to yourself, but to offer it to others also. He gave thee land, not that, cutting off the chief portion of it, you should spend the good gifts of God upon harlots, and dancers, and actors, and flute players, and harp players, but upon those that hunger and are in want. He gave you the sea to sail on, that you might not be wearied with journeying, not that you should pry into its depths, and bring up thence precious stones and all the other things of the same kind, nor that you should make this your business.

“Why then are there precious stones?” he says. Nay, do you tell me why these stones are such, and why one class are regarded as of great value, while the others are more useful? For these may be conducive to building, but those to no purpose; and these are stronger than those. “But they,” he says, “produce a beautiful effect.” How so? it is a matter of fancy. Are they whiter? No, they are not whiter than pure white marble, nor nearly equal to it. But are they stronger? Not even this can be said for them.149    He refers to pearls. Well then, are they more useful? are they larger? Not even this. Whence then are they so admired, save from fancy? For if they are neither more beautiful, (for we shall find others more shining and more white,) nor useful, nor stronger, whence came they to be so admired? Was it not from mere fancy? Why then did God give them? They were not His gift, but it is your own imagination that they are anything great. “How is it, then,” he answers, “that even the Scripture shows admiration of them?” So far it addresses itself to your fancy. As a master too in talking to a child often admires the same object as it does, when he desires to attract and engage it.

Why do you aim at finery in your clothing? He clothed thee with a garment and with sandals. But where is there any reason for these things? “The judgments of God,” he says, “are more to be desired than gold; yea than much fine gold.” (Ps. xix. 10.) These, beloved, are of no use. Had they been of use, he would not have bidden us despise them. And for Holy Scripture, it speaks with reference to our notion, and this too is an instance of God’s lovingkindness. “Why then,” he asks, “did He give purple and the like?” These things are products of God’s gift. For He has willed by other things also to show forth His own riches. And He gave you corn too by itself; but from this you make many things, cakes and sweetmeats, of every sort and variety, having much enjoyment. Pleasure and vainglory give rise to all these inventions. It pleased you to set them before everything. For if a foreigner or a rustic, who was ignorant of the land, should put the question, and, seeing your admiration, were to say, “Why do you admire these?” What have you to say? that they are fair to look at? But not so. Let us then give up such notions; let us lay hold of the things that are truly real. These are not, but simply pass away, only flowing past like a river. Wherefore I charge you, let us take our stand upon the rock, that we both escape being easily turned about, and that we may obtain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, with whom, &c.

ΟΜΙΛΙΑ Ιʹ. Τὸ λοιπὸν, ἀδελφοί μου, χαίρετε ἐν Κυρίῳ: τὰ αὐτὰ γράφειν ὑμῖν, ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές. Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. Ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱ πνεύματι Θεῷ λατρεύοντες, καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ, καὶ οὐκ ἐν σαρκὶ πεποιθότες. αʹ. Αἱ ἀθυμίαι καὶ αἱ φροντίδες, ὅταν πέρα τοῦ μέτρου τὴν ψυχὴν κατατείνωσι, τῆς οἰκείας αὐτὴν ἀποστεροῦσιν ἰσχύος. Διὰ τοῦτο καὶ ὁ Παῦλος τοὺς Φιλιππησίους ἐν πολλῇ ὄντας ἀθυμίᾳ ἀνίστησιν. Ἦσαν δὲ ἐν ἀθυμίᾳ διὰ τὸ μὴ γινώσκειν πῶς τὰ κατὰ Παῦλον: ἦσαν ἐν ἀθυμίᾳ διὰ τὸ νομίζειν αὐτὸν ἤδη τετελευτηκέναι, διὰ τὸ κήρυγμα, διὰ Ἐπαφρόδιτον. Ὑπὲρ δὴ τούτων ἁπάντων πληροφορῶν αὐτοὺς ἐπάγει: Τὸ λοιπὸν, ἀδελφοί μου, χαίρετε. Οὐκ ἔχετε, φησὶ, λοιπὸν ἀθυμίας ὑπόθεσιν: ἔχετε Ἐπαφρόδιτον, δι' ὃν ἠλγεῖτε: ἔχετε Τιμόθεον, ἔρχομαι κἀγὼ, τὸ Εὐαγγέλιον ἐπιδίδωσι. Τί ὑμῖν λείπει λοιπόν; Χαίρετε. Γαλάτας μὲν οὖν τέκνα καλεῖ, τούτους δὲ ἀδελφούς. Ὅταν μὲν γὰρ ἢ διορθοῦσθαί τι βούληται, ἢ φιλοστοργίαν ἐνδείξασθαι, τέκνα καλεῖ: ὅταν δὲ μετὰ πλείονος τιμῆς διαλέγηται, ἀδελφούς. Τὸ λοιπὸν, ἀδελφοί μου, φησὶ, χαίρετε ἐν Κυρίῳ. Καλῶς εἶπεν, Ἐν Κυρίῳ, οὐ κατὰ τὸν κόσμον: οὐκ ἔστι γὰρ χαρῆναι τοῦτο. Αἱ θλίψεις αὗται, φησὶν, αἱ κατὰ Χριστὸν, ἔχουσι χαράν. Τὰ αὐτὰ γράφειν ὑμῖν, ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές. Βλέπετε τοὺς κύνας. Ὁρᾷς πῶς οὐκ ἐν ἀρχῇ τὴν παραίνεσιν εἰσάγει, ἀλλ' ὅτε αὐτοὺς πολλὰ ἐπῄνεσεν, ὅτε ἐθαύμασε, τότε τοῦτο ποιεῖ, καὶ πάλιν ἐπαινεῖ. Δοκεῖ γὰρ οὗτος φορτικώτερος εἶναι ὁ λόγος: ὅθεν αὐτὸν πάντοθεν συσκιάζει. Τίνας δέ φησι κύνας; Ἐνταῦθα ἦσάν τινες, οὓς ἐν πάσαις ταῖς ἐπιστολαῖς αἰνίττεται, Ἰουδαῖοι μιαροὶ καὶ κατάπτυστοι, αἰσχροκερδεῖς καὶ φίλαρχοι, οἳ βουλόμενοι τῶν πιστῶν πολλοὺς παρασπάσαι, ἐκήρυττον καὶ τὸν Χριστιανισμὸν, καὶ τὸν Ἰουδαϊσμὸν, παραφθείροντες τὸ Εὐαγγέλιον. Ἐπεὶ οὖν ἦσαν δυσδιάγνωστοι, διὰ τοῦτό φησι: Βλέπετε τοὺς κύνας. Οὐκέτι τέκνα Ἰουδαῖοι. Ποτὲ οἱ ἐθνικοὶ τοῦτο ἐκαλοῦντο, νῦν δὲ ἐκεῖνοι. Διὰ τί; Ὅτι ὥσπερ οἱ ἐθνικοὶ καὶ τοῦ Θεοῦ καὶ τοῦ Χριστοῦ ἀλλότριοι ἦσαν, οὕτω καὶ οὗτοι γεγόνασι νῦν, καὶ τὸ ἀναιδὲς αὐτῶν καὶ τὸ ἰταμὸν ἐντεῦθεν παρίστησι, καὶ τὴν πολλὴν πρὸς τέκνα διάστασιν. Ὅτι γὰρ οἱ ἐθνικοί ποτε κύνες ἐκαλοῦντο, ἄκουσον τῆς Χαναναίας, τί φησι: Ναὶ, Κύριε: καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὑτῶν. Ἵνα δὲ μηδὲ τοῦτο ἔχωσιν, ἐπειδὴ καὶ κύνες εἰσὶν ἐπιτραπέζιοι, ἐπάγει, ὅθεν αὐτοὺς καὶ ἀλλοτριοῖ, λέγων, Βλέπετε τοὺς κακοὺς ἐργάτας. Καὶ θαυμαστῶς εἶπε, Βλέπετε τοὺς κακοὺς ἐργάτας: ἐργάζονται μὲν γὰρ, φησὶν, ἀλλ' ἐπὶ κακῷ, καὶ ἀργίας πολλῷ χεῖρον ἔργον, ἀνασπῶντες τὰ καλῶς κείμενα. Βλέπετε, φησὶ, τὴν κατατομήν. Σεμνὸν ἦν παρὰ Ἰουδαίοις τὸ τῆς περιτομῆς, ὅπου γε καὶ ὁ νόμος αὐτῇ ὑπεξίστατο, καὶ τὸ σάββατον ἦν εὐτελέστερον αὐτῆς. Ἵνα μὲν γὰρ περιτομὴ γένηται, ἐλύετο σάββατον: ἵνα δὲ σάββατον φυλαχθῇ, οὐδέποτε ἐλύετο ἡ περιτομή. Καὶ θέα μοι τὴν τοῦ Θεοῦ οἰκονομίαν: αὕτη ἡ τοῦ σαββάτου αἰδεσιμωτέρα, εὑρίσκεται ἔν τισι χρόνοις [μὴ] παραλειφθεῖσα. Ὅταν οὖν αὐτὴ λύηται, πολλῷ μᾶλλον τὸ σάββατον. Διὰ τοῦτο τὸ ὄνομα αὐτῆς ὁ Παῦλος κατατέμνει, καί φησι: Βλέπετε τὴν κατατομήν. Καὶ οὐκ εἶπεν, ὅτι κακὸν ἡ περιτομὴ, περιττὸν ἡ περιτομὴ, ἵνα μὴ πλήξῃ τοὺς ἄνδρας, ἀλλὰ σοφώτερον αὐτὸ οἰκονομεῖ, τοῦ μὲν πράγματος ἀπάγων, τῷ δὲ ῥήματι χαριζόμενος, μᾶλλον δὲ καὶ τῷ πράγματι σπουδαιότερον. Ἀλλ' οὐκ ἐπὶ Γαλατῶν οὕτως. Ἐπειδὴ γὰρ πολλὴ νόσος ἦν ἐκεῖ, γυμνῇ τῇ κεφαλῇ λοιπὸν μετὰ πολλῆς τῆς αὐθεντίας ἐπάγει τὴν τομήν: ἐνταῦθα δὲ, ἐπειδὴ οὐδὲν τοιοῦτον εἰργάσαντο, αὐτοῖς χαρίζεται τὴν ἀπὸ τῆς προσηγορίας ἡδονήν: κἀκείνους ἐκβάλλει, καὶ τούτους, καί φησι: Βλέπετε τὴν κατατομήν. Ἡμεῖς γάρ ἐσμεν ἡ περιτομή. Πῶς; Οἱ πνεύματι Θεῷ λατρεύοντες, καὶ οὐκ ἐν σαρκὶ πεποιθότες. Οὐκ εἶπεν, ὅτι δοκιμάζομεν ἐκείνην τὴν περιτομὴν, καὶ ταύτην, τίς ἐστιν ἀμείνων, ἀλλ' οὐδὲ τοῦ ὀνόματος αὐτῇ μετέδωκεν: ἀλλὰ τί φησιν; Ἡ περιτομὴ ἐκείνη κατατομή ἐστι. Διὰ τί; Οὐδὲν γὰρ ἄλλο ποιοῦσιν, ἢ τὴν σάρκα κατατέμνουσιν. Ὅταν γὰρ μὴ ᾖ νόμιμον τὸ γινόμενον, οὐδὲν ἄλλο ἢ σαρκὸς τομή ἐστι καὶ κατατομή. Ἢ οὖν διὰ τοῦτο οὕτως αὐτὴν εἶπεν, ἢ ὅτι τὴν Ἐκκλησίαν ἐπειρῶντο κατατέμνειν. Καὶ ἡμεῖς δὲ κατατομὴν λέγομεν ἐπὶ τῶν εἰκῆ καὶ ἁπλῶς καὶ ἄνευ τέχνης τοῦτο ποιούντων. Εἰ γὰρ δεῖ περιτομὴν ζητῆσαι, φησὶ, παρ' ἡμῖν ταύτην ἂν εὑρήσετε. Οἱ πνεύματι Θεῷ λατρεύοντες: τουτέστιν, οἱ πνευματικῶς λατρεύοντες. βʹ. Εἰπὲ γάρ μοι, τί βέλτιον, ψυχὴ ἢ σῶμα; Δῆλον ὅτι ψυχή. Οὐκοῦν καὶ ἡ περιτομὴ ἐκείνη οὐ βελτίων, ἀλλ' αὕτη μόνη ἐστὶ περιτομή. Ἕως μὲν γὰρ ὁ τύπος εἱστήκει, εἰκότως κατὰ σύγκρισιν προῆγε, Τὸ περιτετμῆσθαι, γράφων, τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν. Οὕτω καὶ ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ ἀναιρεῖ αὐτὴν, λέγων: Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομὴ, ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι. Λοιπὸν δὲ καὶ τοῦ ὀνόματος αὐτὴν ἀποστερεῖ, Οὐδὲ ἔστι περιτομὴ, φησί. Καὶ γὰρ ὁ τύπος, ἕως ἂν μέλλῃ ἔρχεσθαι ἡ ἀλήθεια, καλεῖται τοῦτο: ἐπειδὰν δὲ ἔλθῃ ἡ ἀλήθεια, οὐκέτι καλεῖται. Οἷον ἐπὶ σκιαγραφίας: ὑπέγραφέ τις βασιλέα σκιαγραφῶν: ἕως ἂν οὐκ ἐπάγηται τὰ ἄνθη, οὐ λέγεται βασιλεύς: ἐπειδὰν δὲ ἐπιτεθῇ, κρύπτεται μὲν τῇ ἀληθείᾳ ὁ τύπος, καὶ οὐ φαίνεται: τότε δὲ καὶ λέγομεν, Ἰδοὺ ὁ βασιλεύς. Καὶ οὐκ εἶπεν, Ἐν ἡμῖν γάρ ἐστιν ἡ περιτομὴ, ἀλλ', Ἡμεῖς ἐσμεν: εἰκότως. Τοῦτο γάρ ἐστιν ἄνθρωπος, ἡ περιτομὴ ἡ ἐνάρετος, τοῦτό ἐστιν ἀληθῶς ἄνθρωπος. Ἐν ἐκείνοις δὲ οὐκ εἶπεν οὕτως, ἀλλὰ, Βλέπετε τὴν κατατομήν: αὐτοὶ γὰρ λοιπὸν ἐν ἀπωλείᾳ ἦσαν καὶ κακίᾳ. Εἶτα δηλῶν ὅτι οὐκέτι ἐν σώματι γίνεται ἡ περιτομὴ, ἀλλ' ἐν καρδίᾳ, φησί: Καὶ οὐκ ἐν σαρκὶ πεποιθότες, καίπερ ἐγὼ ἔχων πεποίθησιν, καὶ ἐν σαρκί. Τί λέγει ἐνταῦθα Πεποίθησιν, καὶ Ἐν σαρκί; Καύχησιν, παῤῥησίαν, σεμνολόγημα: καὶ καλῶς τοῦτο προσέθηκεν. Εἰ μὲν γὰρ ἐξ ἐθνῶν ὢν κατηγόρει τῆς περιτομῆς, οὐ τῆς περιτομῆς δὲ μόνον, ἀλλὰ καὶ τῶν ἀκαίρως αὐτὴν μεταχειριζόντων, ἔδοξεν ἂν, ὡς ἀπεστερημένος τῆς τοῦ Ἰουδαϊσμοῦ εὐγενείας, κατατρέχειν αὐτῆς, ὡς οὐκ εἰδὼς τὰ σεμνὰ, οὐδὲ μετεσχηκὼς αὐτῶν: νῦν δὲ ὁ μετασχὼν καὶ κατηγορῶν, οὐ διὰ τοῦτο κατηγορεῖ, ὡς οὐ μετασχὼν, ἀλλ' ὡς κατεγνωκὼς, οὐ δι' ἄγνοιαν, ἀλλὰ δι' ἐπίγνωσιν μάλιστα. Ὅρα οὖν τί φησι καὶ ἐν τῇ πρὸς Γαλάτας, ἐμπεσὼν εἰς ἀνάγκην τοῦ μεγάλα περὶ ἑαυτοῦ εἰπεῖν, πῶς καὶ οὕτω καὶ ταπεινοφροσύνην ἐνδείκνυται: Ἠκούσατε γὰρ, φησὶ, τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ: καὶ πάλιν ἐνταῦθα, Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον: καὶ εὐθέως ἐπήγαγεν: Ἑβραῖος ἐξ Ἑβραίων. Οὐκ εἶπε τοῦτο προηγουμένως, ἀλλὰ μετὰ τὸ εἰπεῖν, Εἴ τις ἄλλος, δεικνὺς τὴν ἀνάγκην, δεικνὺς ὅτι δι' ἐκείνους ἔλεγεν. Εἰ πεποίθατε, φησὶ, κἀγὼ μᾶλλον. Τοῦτο νῦν λέγω, ἐπεὶ ἐσιώπων. Καὶ ὅρα τὸ ἀνεπαχθὲς τῶν ἐλέγχων: τὸ γὰρ μὴ ὀνομαστὶ τοῦτο ποιεῖν, κἀκείνοις ἐδίδου χώραν ἀναδραμεῖν. Εἴ τις δοκεῖ πεποιθέναι. Καὶ καλῶς εἶπε, Δοκεῖ, ἢ ὡς οὐκ ἐχόντων τοσαύτην πεποίθησιν, ἢ ὡς τῆς πεποιθήσεως ἐκείνης οὐκ ὄντως πεποιθήσεως οὔσης: πάντα γὰρ ἀνάγκης ἦν, οὐ προαιρέσεως. Περιτομὴ ὀκταήμερος. Καὶ πρῶτον τίθησιν ὃ μάλιστα ηὔχουν, τὸ τῆς περιτομῆς: εἶτα, Ἐκ γένους Ἰσραήλ. Τὰ ἀμφότερα ἔδειξεν, ὅτι οὐ προσήλυτος, οὔτε ἐκ προσηλύτων. Ἀπὸ μὲν γὰρ τοῦ ὀκταήμερος περιτμηθῆναι, οὐχὶ προσήλυτος: ἀπὸ δὲ τοῦ, Ἐκ γένους Ἰσραὴλ, οὐδὲ προσηλύτων γονέων. Ἀλλ' ἵνα μὴ νομίσῃς, ὅτι, Ἐκ γένους Ἰσραὴλ, ἐκ τῶν δέκα φυλῶν, φησὶ, Φυλῆς Βενιαμίν: ὥστε τοῦ δοκιμωτέρου μέρους: τὰ γὰρ τῶν ἱερέων ἐν τῷ κλήρῳ ταύτης ἦν τῆς φυλῆς. Ἑβραῖος ἐξ Ἑβραίων. Ἐντεῦθεν δείκνυσιν, ὅτι οὐχὶ προσήλυτος, ἀλλ' ἄνωθεν τῶν εὐδοκίμων Ἰουδαίων. Ἐνῆν μὲν γὰρ εἶναι τοῦ Ἰσραὴλ, ἀλλ' οὐκ Ἑβραῖον ἐξ Ἑβραίων. Πολλοὶ γὰρ καὶ διέφθειρον ἤδη τὸ πρᾶγμα, καὶ τῆς γλώσσης ἦσαν ἀμύητοι, ἑτέροις μιγνύμενοι ἔθνεσιν. Ἢ τοῦτο οὖν, ἢ τὴν πολλὴν εὐγένειαν δείκνυσιν ἐντεῦθεν. Κατὰ νόμον Φαρισαῖος. Ἔρχεται λοιπὸν εἰς τὰ τῆς αὑτοῦ προαιρέσεως: ἐκεῖνα γὰρ πάντα ἀπροαίρετα. Καὶ γὰρ τὸ περιτμηθῆναι οὐκ αὐτοῦ, καὶ τὸ, Ἐκ γένους Ἰσραὴλ, καὶ τὸ, Ἐκ φυλῆς Βενιαμίν: ὥστε καὶ ἐκ τούτων μᾶλλον πλεονεκτεῖ, εἰ καὶ τὰ μάλιστα ἐκοινώνουν αὐτῷ πολλοί. Ποῦ οὖν τὸ, Μᾶλλον; Μάλιστα μὲν καὶ ἐν τούτῳ τῷ μὴ προσήλυτον εἶναι, καὶ τῷ ἐκ τῆς δοκιμωτάτης φυλῆς, καὶ τῷ ἄνωθεν ἐκ προγόνων, ἅπερ οὐ πολλοὶ εἶχον: ἀλλ', ἐπειδὴ πάντα ἀπροαίρετα, ἔρχεται εἰς τὰ τῆς προαιρέσεως, ὅπου τὸ, Μᾶλλον, ἐστί. Κατὰ νόμον Φαρισαῖος, κατὰ ζῆλον διώκων τὴν Ἐκκλησίαν. Τοῦτό φησι, διότι οὐκ ἀρκεῖ δεῖξαι τὸ, Μᾶλλον, μόνον ἐκεῖνο: ἔστι γὰρ καὶ Φαρισαῖον εἶναι, καὶ μὴ σφόδρα ζηλωτήν. Κατὰ δικαιοσύνην. Ἐπειδὴ ἔνι ῥιψοκίνδυνον εἶναι, ἢ φιλαρχίας ἕνεκεν τοῦτο ποιεῖν, ἀλλ' οὐ τῷ νόμῳ ζηλοῦντα, ὅπερ ἐποίουν οἱ ἀρχιερεῖς. Ἀλλ' αὐτὸς οὐ τοιοῦτος: ἀλλὰ, Κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. Εἰ τοίνυν καὶ εὐγενείας ἕνεκεν, καὶ προθυμίας, καὶ τρόπου, καὶ βίου πάντων ἐκράτουν, τίνος ἕνεκεν τὰ σεμνὰ ἐκεῖνα εἴασα, φησὶν, ἀλλ' ἢ διὰ τὸ μείζονα εὑρεῖν τὰ τοῦ Χριστοῦ, καὶ πολλῷ μείζονα; Διὸ ἐπήγαγεν Ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. γʹ. Παῦλος μὲν πολιτείαν οὕτως ἠκριβωμένην, ἐκ πρώτης ἡλικίας ἀρξαμένην, τοσαύτην εὐγένειαν, τοσούτους κινδύνους, τοσαύτας ἐπιβουλὰς, πόνους, σπουδὴν ἔῤῥιψε, καὶ ζημίαν ἡγήσατο, πρότερον ὄντα κέρδη, ἵνα Χριστὸν κερδήσῃ: ἡμεῖς δὲ οὐδὲ χρημάτων καταφρονοῦμεν, ἵνα Χριστὸν κερδήσωμεν, ἀλλ' αἱρούμεθα μᾶλλον ἐκπεσεῖν τῆς μελλούσης ζωῆς, ἢ τῶν παρόντων πραγμάτων: καίτοι γε οὐδὲν ἄλλο τοῦτό ἐστιν, ἢ ζημία. Εἰπὲ γάρ μοι, καθ' ἕκαστον ἐξετάσωμεν τῶν τοῦ πλούτου πραγμάτων, εἰ μὴ ζημία τίς ἐστι, πόνον μὲν ἄφατον ἔχουσα, κέρδος δὲ οὐδέν. Τί γὰρ, εἰπέ μοι, τὸ ὄφελος ἀπὸ τῶν πολλῶν τῶν ἱματίων καὶ πολυτελῶν; τί καρπούμεθα κέρδος, ὅταν αὐτὰ ὦμεν περικείμενοι; Οὐδὲν, ἀλλ' ἢ ζημιούμεθα μόνον. Πῶς; Ὅτι καὶ ὁ πένης εὐτελὲς καὶ ἐκτετριμμένον φορῶν, ἐν τῷ θάλπει οὐδὲν σοῦ χεῖρον φέρει τὸ καῦμα μᾶλλον δὲ ἐκεῖνος εὐκολώτερον: τὰ γὰρ ἐκτετριμμένα τῶν ἱματίων καὶ μόνα περικείμενα, μᾶλλον ἀνίησι τὸ σῶμα: τὰ δὲ νεοκατασκεύαστα, κἂν ἀράχνης ᾖ λεπτότερα, οὐχ ὁμοίως. Καὶ σὺ μὲν διὰ τὸν τῦφον τὸν περιττὸν καὶ χιτωνίσκους δύο, καὶ τρεῖς, πολλάκις καὶ χλανίδα καὶ ζώνην, καὶ ἀναξυρίδας ἔχεις: ἐκείνῳ δὲ οὐδεὶς ἐγκαλεῖ ἕνα περικειμένῳ χιτωνίσκον μόνον: ὥστε εὐκολώτερον φέρει τὸ καῦμα. Ἀπὸ τούτου τοὺς μὲν πλουτοῦντας ὁρῶμεν ἱδροῦντας, τοὺς δὲ πένητας οὐδὲν τούτων πάσχοντας. Ὅταν οὖν αὐτῷ τὴν αὐτὴν, ἢ καὶ κρείττονα παρέχηται χρείαν τὰ εὐτελῆ ἱμάτια καὶ τοῦ μηδενὸς πωλούμενα, ἐκεῖνα δὲ τὰ πολὺ καταβάλλειν ἀναγκάζοντα χρυσίον τὸ αὐτὸ ποιῇ, οὐχὶ ζημία τὸ πολὺ περιττόν; Οὐδὲν γὰρ πλέον εἰσήνεγκε κατὰ τὸν τῆς χρείας λόγον καὶ τῆς διακονίας, ἀλλὰ πλέον μὲν χρυσίον κεκένωταί σοι, τὴν αὐτὴν δὲ χρείαν καὶ ὑπηρεσίαν ἔχει: σὺ μὲν ὁ πλουτῶν ἠγόρασας χρυσίων ἑκατὸν τυχὸν, ἢ καὶ πλειόνων, ὁ δὲ πένης ἀργυρίου ὀλίγου. Εἶδες τὴν ζημίαν; Ἀλλ' ὁ τῦφος οὐκ ἀφίησιν ἰδεῖν. Βούλει καὶ ἐπὶ τῶν χρυσίων, ὧν καὶ τοῖς ἵπποις καὶ ταῖς γυναιξὶ περιτιθέασι, τοῦτον ἐξετάσωμεν τὸν λόγον; Μετὰ γὰρ τῶν ἄλλων καὶ ἀνοήτους ποιεῖ τὸ πλουτεῖν. Τῆς γὰρ αὐτῆς τιμῆς τάς τε γυναῖκας ἀξιοῦσι καὶ τοὺς ἵππους, καὶ εἷς ὁ καλλωπισμὸς ἀμφοτέρων: καὶ ἀπὸ τῶν αὐτῶν βούλονται φαίνεσθαι λαμπρότεραι, ἀφ' ὧν καὶ τὰ ζεύγη, ἀφ' ὧν καὶ τὰ δέρματα τῶν παραπετασμάτων, ἔνθα φέρονται. Εἰπὲ, τί τὸ κέρδος, ἡμίονον ἢ ἵππον τῷ χρυσῷ κατακοσμεῖσθαι; ἡ δὲ γυνὴ τοσοῦτον ὄγκον χρυσίου περικειμένη καὶ λίθων, τί τὸ πλέον ἔχει; Ἀλλ' οὐκ ἐκτρίβεται τὰ χρυσία, φησί. Μάλιστα μὲν καὶ τοῦτο πάσχειν φασὶν οἱ περὶ ταῦτα δεινοὶ, ὅτι ἐν βαλανείοις καὶ πολλαχοῦ καὶ λίθοι καὶ χρυσία πολὺ τῆς τιμῆς ἀποτίθεται πλὴν ἀλλ' ἔστω τοῦτο, καὶ μηδὲν βλαπτέσθω: τί τὸ κέρδος, εἰπέ μοι; τί δέ; ὅταν ἐκπέσῃ καὶ ἀπόληται, οὐχὶ ζημία; τί δέ; ὅταν φθόνον ἐπισπάσηται καὶ ἐπιβουλὴν, οὐχὶ ζημία; Ὅταν γὰρ ὠφελῇ μὲν μηδὲν τὴν περικειμένην, ἐκκαίῃ δὲ τοὺς τῶν φθονερῶν ὀφθαλμοὺς, καὶ τοὺς λῃστὰς διεγείρῃ μᾶλλον, οὐχὶ ζημία γίνεται; Τί δὲ, εἰπέ μοι; ὅταν ἐξὸν τῷ ἀνδρὶ χρήσασθαι τούτοις εἰς πρᾶγμα κέρδος φέρον, μὴ δύνηται δὲ διὰ τὴν τῆς γυναικὸς πολυτέλειαν, ἀλλ' ἀναγκάζηται λιμώττειν καὶ στενοχωρεῖσθαι, κἀκείνην ὁρᾷν χρυσοφοροῦσαν, οὐχὶ ζημία τὸ πρᾶγμα; Χρήματα γὰρ διὰ τοῦτο εἴρηται, οὐχ ἵνα οὕτω χρώμεθα αὐτοῖς, καθάπερ αἱ προθῆκαι τῶν χρυσοχόων, ἀλλ' ἵνα ἐργαζώμεθά τι καλὸν ἐν αὐτοῖς. Ὅταν οὖν ὁ τοῦ χρυσοῦ πόθος μὴ ἀφῇ, οὐχὶ ζημία ἐστὶ τὸ πᾶν; Ὁ γὰρ μὴ τολμῶν αὐτοῖς χρήσασθαι ὥσπερ ἀλλοτρίοις, οὐ κέχρηται, καὶ οὐκ ἔστι χρῆσις οὐδαμοῦ. Τί δὲ, ὅταν οἰκίας οἰκοδομῶμεν λαμπρὰς καὶ μεγάλας, καὶ κίοσι καὶ μαρμάροις καὶ στοαῖς καὶ περιπάτοις ταύτας κατακοσμῶμεν, εἴδωλα πανταχοῦ καὶ ξόανα ἱστῶντες; Πολλοὶ μὲν οὖν ἀπὸ τούτων καὶ δαίμονας καλοῦσι: πλὴν ἀλλὰ μὴ ταῦτα ἐξετάσωμεν. Τί βούλεται καὶ ὁ χρυσοῦς ὄροφος; οὐχὶ τὴν αὐτὴν τῷ μετὰ συμμετρίας οἰκίαν ἔχοντι παρέχεται τὴν χρῆσιν; Ἀλλ' ἔχει, φησὶ, τέρψιν πολλήν. Ἀλλὰ μέχρις ἡμέρας μιᾶς καὶ δευτέρας, λοιπὸν δὲ οὐκέτι. Εἰ γὰρ ὁ ἥλιος ἡμᾶς οὐκ ἐκπλήττει διὰ τὸ ἐν συνηθείᾳ εἶναι, πολλῷ μᾶλλον τὰ ἔργα τῆς τέχνης: ἀλλ' ὁμοίως τοῖς πηλίνοις, αὐτοῖς προσέχομεν. Τί γὰρ, εἰπέ μοι, εἰς ἀρίστην οἴκησιν κιόνων πλῆθος καὶ ξοάνων κάλλη καὶ χρυσὸς τοῖς τοίχοις διεσπαρμένος συμβάλλεται; Οὐδὲν, ἀλλὰ βλακείας καὶ ὕβρεως καὶ τύφου περιττοῦ καὶ ἀνοίας ἐστί. Πανταχοῦ δὲ ἡμᾶς τῶν ἀναγκαίων εἶναι χρὴ καὶ τῶν ἐν χρείᾳ, οὐ τῶν περιττῶν. δʹ. Ὁρᾷς ὅτι ζημία τὸ πρᾶγμα; ὁρᾷς ὅτι περιττὸν καὶ ἀνόνητόν ἐστιν; Εἰ γὰρ μήτε χρείαν παρέχει πλείονα, μήτε τέρψιν (προσκορὴς γὰρ τῷ χρόνῳ γίνεται), οὐδὲν ἕτερόν ἐστιν ἢ ζημία. Ἀλλ' οὐκ ἀφίησι τοῦτο ὁρᾷν ἡ κενοδοξία κωλύουσα. Εἶτα ὁ μὲν Παῦλος ἅπερ ἐνόμιζεν εἶναι κέρδη, ταῦτα εἴασεν: ἡμεῖς δὲ οὐδὲ τὴν ζημίαν ἀφῶμεν διὰ τὸν Χριστόν; Μέχρι πότε τῇ γῇ προσηλώμεθα; μέχρι τίνος οὐκ ἀναβλέπομεν εἰς τὸν οὐρανόν; Οὐχ ὁρᾶτε τοὺς γεγηρακότας, πῶς οὐδεμίαν τῶν παρελθόντων ἔχουσιν αἴσθησιν; οὐχ ὁρᾶτε τοὺς τελευτῶντας, τοὺς ἐν γήρᾳ, τοὺς ἐν νεότητι; οὐχ ὁρᾶτε τοὺς ἐν τῷ ζῇν ἀπεστερημένους αὐτῶν; Τί τοῖς ἀστάτοις προστετήκαμεν; τί προσδεδέμεθα τοῖς ἀβεβαίοις; μέχρι τίνος οὐκ ἀντιλαμβανόμεθα τῶν μενόντων; Τί οὐκ ἂν ἔδωκαν οἱ γέροντες, εἴ γε ἐνῆν ἀποξέσαι τὸ γῆρας; Εἶτα πόσης οὐκ ἔστιν ἀλογίας, βούλεσθαι μὲν ἐπὶ τὴν νεότητα τὴν προτέραν ἐπανελθεῖν, καὶ πάντα εὐκόλως ἂν ὑπὲρ τούτου δοῦναι, ὥστε γενέσθαι νεώτερον, παρὸν δὲ νεότητα λαβεῖν οὐδέποτε γῆρας ἔχουσαν καὶ νεότητα μετὰ πλούτου πολλοῦ πολὺ πνευματικωτέραν, μηδὲ μικρὸν βούλεσθαι προέσθαι, ἀλλὰ κατέχειν τὰ μηδὲν εἰς τὸ παρὸν ὠφελοῦντα; Θανάτου σε ἐξελέσθαι οὐ δύναται, νόσον ἀπελάσαι οὐκ ἰσχύει, γῆρας κωλῦσαι, οὐδὲν τούτων τῶν ἀναγκαίων καὶ κατὰ τὸν τῆς φύσεως νόμον παραγινομένων: καὶ ἔτι αὐτῶν ἔχῃ; Τί τὸ κέρδος, εἰπέ μοι; Ἐντεῦθεν μέθη, γαστριμαργία, ἡδοναὶ ἄτοποι καὶ παντοδαπαὶ, πικρῶν δεσποτῶν μᾶλλον ἡμᾶς κατατείνουσαι. Ταῦτα ἀπὸ τοῦ πλούτου κερδαίνειν ἔστι μόνον, ἕτερον δὲ οὐδὲν, ἐπειδὴ οὐ βουλόμεθα: ἐπεὶ εἴ γε ἠθέλομεν, τὸν οὐρανὸν ἂν αὐτὸν ἐκληρονομήσαμεν ἀπὸ πλούτου. Οὐκοῦν καλὸν ὁ πλοῦτος, φησίν. Οὐχ ὁ πλοῦτος τοῦτο ποιεῖ, ἀλλ' ἡ τοῦ κεκτημένου προαίρεσις: ὅτι γὰρ προαίρεσις τοῦτο ποιεῖ, σκόπει ἐντεῦθεν: ἔνεστι καὶ τὸν πένητα κατακληρονομῆσαι τὸν οὐρανόν. Ὅπερ γὰρ πολλάκις εἶπον οὐ τῷ μέτρῳ τῶν διδομένων ὁ Θεὸς προσέχει, ἀλλὰ τῇ προαιρέσει τῶν παρεχόντων. Ἔνεστι καὶ ἐν πενίᾳ ὄντα, καὶ ὀλίγα δόντα, τὸ πᾶν ἀπενέγκασθαι. Τὰ γὰρ κατὰ δύναμιν ὁ Θεὸς ἀπαιτεῖ: οὔτε πλοῦτος προξενεῖ τὸν οὐρανὸν, οὔτε πενία τὴν γέενναν, ἀλλ' ἑκάτερα προαίρεσις ἀγαθὴ καὶ μοχθηρά. Ταύτην οὖν διορθώσωμεν, ταύτην ἀνακτησώμεθα, ταύτην ῥυθμίσωμεν, καὶ πάντα ἡμῖν ἔσται εὔκολα. Καθάπερ γὰρ ὁ τεχνίτης, ἄν τε σιδηροῦν, ἄν τε χρυσοῦν σκέπαρνον ἔχῃ, ὁμοίως ἐργάζεται τὰ ξύλα, μᾶλλον δὲ ἐν τῷ σιδηρῷ πλέον: οὕτω καὶ ἐνταῦθα, εὐκολώτερον μᾶλλον διὰ τῆς πενίας ἡ ἀρετὴ κατορθοῦται. Περὶ μὲν γὰρ τοῦ πλούτου φησὶν ὁ Χριστὸς, Εὐκολώτερον κάμηλον διὰ τρυμαλιᾶς ῥαφίδος εἰσελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τῶν οὐρανῶν. Περὶ δὲ τῆς πενίας οὐδὲν τοιοῦτον ἀπεφήνατο, ἀλλὰ καὶ τοὐναντίον: Πώλησον τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκολούθει μοι, ὡς ἐκ τῆς προαιρέσεως τῆς ἀκολουθήσεως οὔσης. εʹ. Μὴ τοίνυν φεύγωμεν τὴν πενίαν, ὡς πονηρόν: βασιλείας γάρ ἐστι πρόξενος: καὶ πάλιν μὴ διώκωμεν τὸν πλοῦτον, ὡς ἀγαθόν: τοὺς γὰρ μὴ προσέχοντας ἀπόλλυσιν: ἀλλὰ πανταχοῦ τὸ ὄμμα πρὸς τὸν Θεὸν ἀνατείνοντες, χρώμεθα εἰς δέον τοῖς ὑπηργμένοις ἡμῖν παρ' αὐτοῦ, καὶ δυνάμει σώματος, καὶ περιουσίᾳ χρημάτων, καὶ τοῖς ἄλλοις ἅπασιν. Ἄτοπον γὰρ ὑπ' αὐτοῦ γενομένους, ἑτέροις ταῦτα παρέχειν χρήσιμα, ἀλλὰ μὴ τῷ πεποιηκότι ἡμᾶς. Ἐποίησέ σοι ὀφθαλμούς: τούτους αὐτῷ πάρεχε χρησίμους, μὴ τῷ διαβόλῳ. Πῶς δὲ αὐτῷ παρέξεις; Τὰ κτίσματα αὐτοῦ θεωρῶν, καὶ δοξάζων αὐτὸν, καὶ ἀπάγων τῆς τῶν γυναικῶν ὄψεως. Ἀλλ' ἐποίησέ σοι χεῖρας; Ταύτας αὐτῷ κέκτησο, μὴ τῷ διαβόλῳ, μὴ εἰς ἁρπαγὰς καὶ πλεονεξίας, ἀλλ' εἰς ἐντολὰς καὶ εὐποιίας, καὶ εἰς εὐχὰς ἐκτενεῖς ἀνατείνων αὐτὰς, εἰς τὸ τοῖς πεπτωκόσιν ὀρέγειν χεῖρα. Ἐποίησέ σοι ὦτα; Ταῦτα αὐτῷ πάρεχε, ἀλλὰ μὴ τοῖς διακεκλασμένοις μέλεσι, μηδὲ ταῖς αἰσχραῖς ἀκοαῖς: Πᾶσα γὰρ διήγησίς σου, φησὶν, ἐν νόμῳ Ὑψίστου ἔστω: καὶ πάλιν, Ἐν πλήθει, φησὶ, πρεσβυτέρων στῆθι, καὶ εἴ τις σοφὸς, αὐτῷ προσκολλήθητι. Ἐποίησέ σοι στόμα; Τοῦτο μηδὲν πραττέτω τῶν μὴ δοκούντων αὐτῷ, ἀλλὰ ψαλμῳδίας, ὕμνους, ᾠδὰς πνευματικὰς ᾀδέτω: Ἵνα δῷ χάριν, φησὶ, τοῖς ἀκούουσιν, εἰς οἰκοδομὴν, καὶ μὴ εἰς καταστροφὴν, εἰς εὐφημίαν, καὶ μὴ εἰς κατηγορίαν, μὴ εἰς ἐπιβουλὰς, ἀλλὰ πᾶν τοὐναντίον. Ἐποίησέ σοι πόδας, οὐχ ἵνα τρέχῃς ἐπὶ κακίαν, ἀλλ' ἐπὶ ἀγαθά: ἐποίησέ σοι γαστέρα, οὐχ ἵνα διαῤῥηγνύῃς αὑτὴν, ἀλλ' ἵνα φιλοσοφῇς: ἔθηκεν ἐπιθυμίαν πρὸς παιδοποιίαν, ἀλλ' οὐ πρὸς πορνείαν, καὶ μοιχείαν: ἔδωκέ σοι νοῦν, οὐχ ἵνα αὐτὸν βλασφημῇς, οὐχ ἵνα λοίδορος ᾖς, ἀλλ' ἵνα εὐφημῇς: ἔδωκε καὶ χρήματα, ἵνα εἰς δέον αὐτοῖς χρώμεθα: καὶ ἰσχὺν, ἵνα καὶ ταύτῃ εἰς δέον ὦμεν κεχρημένοι. Ἐποίησε τέχνας, ἵνα βίος συνεστήκῃ, οὐχ ἵνα τῶν πνευματικῶν ἀποχωρίσωμεν ἑαυτοὺς, οὐχ ἵνα ταῖς βαναύσοις προσέχωμεν τέχναις, ἀλλὰ ταῖς ἀναγκαίαις: ἵνα ἀλλήλοις ὑπηρετῶμεν, οὐχ ἵνα ἀλλήλοις ἐπιβουλεύωμεν. Ἔδωκεν ὄροφον, ἵνα στέγῃ τὸν ὑετὸν τοσοῦτον μόνον, οὐχ ἵνα καλλωπίζηται οὗτος μὲν τῷ χρυσῷ, ὁ δὲ πένης διαφθείρηται τῷ λιμῷ: ἔδωκεν ἱμάτια, ἵνα σκεπώμεθα, οὐχ ἵνα ἐπιδεικνυώμεθα, οὐχ ἵνα ταῦτα μὲν ᾖ πολὺ ἔχοντα χρυσίον, ὁ δὲ Χριστὸς γυμνὸς ἀπολλύηται: ἔδωκε στέγην, οὐχ ἵνα μόνος ἔχῃς, ἀλλ' ἵνα καὶ ἄλλοις παρέχῃς: ἔδωκε γῆν, οὐχ ἵνα σὺ τὸ πλέον αὐτῆς ὑποτεμνόμενος εἰς πόρνας καὶ ὀρχηστὰς καὶ μίμους καὶ αὐλητὰς καὶ κιθαρῳδοὺς ἀναλίσκῃς τὰ τοῦ Θεοῦ ἀγαθὰ, ἀλλ' εἰς πεινῶντας καὶ δεομένους. Ἔδωκέ σοι θάλατταν, ἵνα πλέῃς, ἵνα μὴ κάμνῃς ὁδοιπορῶν, οὐχ ἵνα περιεργάζῃ αὐτῆς τὰ βάθη, καὶ λίθους καὶ ὅσα τοιαῦτα ἐκεῖθεν ἀναφέρῃς, οὐδ' ἵνα ἔργον τοῦτο ποιῇ. Τίνος οὖν ἕνεκεν, φησὶν, οἱ λίθοι; Εἰπὲ δή μοι μᾶλλον σὺ, τίνος ἕνεκεν οἱ λίθοι, καὶ πῶς οὕτως εἰσὶν ἐκεῖνοι βαρύτιμοι; ἆρα τῇ δυνάμει; ἆρα τῇ χρήσει; Μᾶλλον μὲν οὖν οἱ μὴ τοιοῦτοι χρήσιμοι. Οἱ μὲν γὰρ κἂν πρὸς οἰκοδομὴν συμβάλλονται, ἐκεῖνοι δὲ πρὸς οὐδέν. Καὶ οὗτοι ἐκείνων ἰσχυρότεροι. Ἀλλ' ἐκεῖνοι, φησὶ, κάλλος ἐργάζονται. Πῶς; ὑπολήψεώς ἐστι τὸ ἔργον. Λευκότεροί εἰσιν; Ἀλλ' οὐκ εἰσὶ μαρμάρου τοῦ σφόδρα λευκοῦ λευκότεροι, ἀλλ' οὐδὲ ἴσοι. Ἀλλ' ἰσχυρότεροι; Ἀλλ' οὐδὲ τοῦτο ἔχοι τις ἂν εἰπεῖν. Ἀλλὰ χρησιμώτεροι; ἀλλὰ μείζους; Ἀλλ' οὐδὲ τοῦτο. Πόθεν οὖν ἐθαυμάσθησαν; Ἀλλ' οὐκ ἄλλοθεν, ἀλλ' ἢ ἀπὸ ὑπολήψεως. Εἰ γὰρ μήτε καλλίους εἰσὶν (εὑρήσομεν γὰρ αὐτῶν περιφανεστέρους καὶ λευκοτέρους), μήτε χρήσιμοι, μήτε ἰσχυρότεροι, πόθεν οὕτως ἐθαυμάσθησαν; οὐχὶ ἀπὸ ὑπολήψεως μόνης; Τίνος οὖν ἕνεκεν ἔδωκεν αὐτούς; Οὐκ αὐτὸς ἔδωκεν, ἀλλὰ σὺ ἐνόμισας μέγα τι εἶναι. Τί οὖν, φησὶν, ὅτι καὶ ἡ Γραφὴ τούτους θαυμάζει; Πρὸς τὴν ὑπόληψιν λοιπὸν διαλέγεται τὴν σήν. Ἐπεὶ καὶ διδάσκαλος παιδίῳ διαλεγόμενος, τὰ αὐτὰ ἐκείνῳ πολλαχοῦ θαυμάζει, ὅταν αὐτὸ βούληται ἐπισπάσασθαι καὶ ὑπαγαγέσθαι. Τί κάλλος ἐπιζητεῖς ἱματίων; Ἱματίῳ σε περίβαλε καὶ ὑποδήμασιν: τούτοις κοσμοῦ, ἐν τούτοις ἀρκοῦ. Ἐπιθυμητὰ ὁ Δαυῒδ ὑπὲρ χρυσίον φησὶ, καὶ λίθον τίμιον πολὺν τὰ κρίματα τοῦ Θεοῦ. Ταῦτα δὲ ποῦ λόγον ἂν ἔχοι; Οὐκ ἔστι ταῦτα, ἀγαπητοὶ, χρήσιμα: εἰ χρήσιμα ἦν, οὐκ ἂν ἐκέλευσεν αὐτῶν καταφρονεῖν: ἀλλὰ πρὸς τὴν ὑπόληψιν τὴν ἡμετέραν φθέγγεται ἡ θεία Γραφή. Καὶ τοῦτο δὲ τῆς τοῦ Θεοῦ φιλανθρωπίας. Τίνος οὖν ἕνεκεν ἔδωκε, φησὶ, πορφύραν, καὶ ὅσα τοιαῦτα; Τῆς τοῦ Θεοῦ μεγαλειότητός ἐστιν ἔργον ταῦτα. Καὶ γὰρ καὶ ἀπὸ ἑτέρων τὸν πλοῦτον ἠθέλησεν δεῖξαι τὸν αὑτοῦ: ἐπεὶ καὶ σῖτον ἔδωκε μόνον: σὺ δὲ πολλὰ ἀπὸ τούτου κατασκευάζεις, πλακοῦντας, πέμματα διάφορα καὶ παντοδαπὰ, πολλὴν ἔχοντα τὴν ἡδονήν. Ἄλλως δὲ καὶ ἡ κενοδοξία πάντα ταῦτα ἐφεῦρεν: ἔδοξε γάρ σοι πάντων αὐτὰ προθεῖναι. Ἐπεὶ εἴ τίς σε ἔροιτο ξένος ἀνὴρ ἢ γεωργὸς καὶ ἄπειρος ὢν αὐτῶν, καὶ ἰδών σε θαυμάζοντα εἴποι, Διὰ τί ταῦτα θαυμάζεις; τί ἔχεις εἰπεῖν; Ὅτι καλὸν ἰδεῖν; Ἀλλ' οὐκ ἔστι. Παυσώμεθα τοίνυν τῆς τοιαύτης ὑπολήψεως, καὶ τῶν ὄντως ἀληθινῶν ἀντεχώμεθα. Ταῦτα γὰρ οὐκ ἔστιν, ἀλλ' ἁπλῶς παρέρχεται μόνον ποταμοῦ δίκην παραῤῥέοντα. Διὸ, παρακαλῶ, ἐπὶ τῆς πέτρας ἑαυτοὺς στήσωμεν, ἵνα καὶ τὸ εὐκόλως περιτρέπεσθαι φύγωμεν, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, 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.