Homily XI.

1 Cor. iv. 3, 4

But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea I judge not mine own self. For I know nothing against myself, yet am I not hereby justified: but He that judgeth me is the Lord.

Together with all other ills, I know not how, there hath come upon man’s nature the disease of restless prying and of unseasonable curiosity, which Christ Himself chastised, saying, (St. Matt. vii. 1.) “Judge not, that ye be not judged.” A kind of thing, which hath no pleasure as all other sins have, but only punishment and vengeance. For though we are ourselves full of ten thousand evils, and bearing the “beams” in our own eyes, we become exact inquisitors of the offences of our neighbor which are not at all bigger than “motes.” And so this matter at Corinth was falling out. Religious men and dear to God were ridiculed and cast out for their want of learning; while others, brimful of evils innumerable, were classed highly because of their fluent speech. Then like persons sitting in public to try causes, these were the sort of votes they kept rashly passing: “such an one is worthy: such an one is better than such another; this man is inferior to that; that, better than this.” And, leaving off to mourn for their own bad ways, they were become judges of others; and in this way again were kindling grievous warfare.

Mark then, how wisely Paul corrects them, doing away with this disease. For since he had said, “Moreover, it is required in stewards that a man be found faithful,” and it seemed as if he were giving them an opening to judge and pry into each man’s life, and this was aggravating the party feeling; lest such should be the effect on them, he draws them away from that kind of petty disputation, saying, “With me it is a very small thing that I should be judged of you;” again in his own person carrying on the discourse.

[2.] But what means, “With me it is a very small thing that I should be judged of you or of man’s day?” (ἡμέρας)  “I judge myself unworthy,” saith he, “of being judged by you.” And why say I, “by you?” I will add, “by (καὶ τὸ [τοῦ]) any one else.” Howbeit, let no one condemn Paul of arrogance; though he saith that no man is worthy to pass sentence concerning him. For first, he saith these things not for his own sake, but wishing to rescue others from the odium which they had incurred from the Corinthians. And in the next place, he limits not the matter to the Corinthians merely, but himself also he deposes from this right of judging; saying, that to decree such things was a matter beyond his decision. At least he adds, “I judge not mine own self.”

But besides what has been said, we must search out the ground upon which these expressions were uttered. For he knew well in many cases how to speak with high spirit: and that, not of pride or arrogance, but of a certain excellent management [οἰκονομίας ἀρίστης] seeing that in the present case also he saith this, not as lifting up himself, but as taking down other men’s sails, and earnestly seeking to invest the saints with due honor. For in proof that he was one of the very humble, hear what he saith, bringing forward the testimony of his enemies on this point; “His bodily presence is weak, and his speech of no account; (2 Cor. x. 10.) and again, “Last of all, as to one born out of due time, He appeared unto me also.” (2 Cor. xv. 8.) But notwithstanding, see this lowly man, when the time called on him, to what a pitch he raises the spirit of the disciples, not teaching pride but instilling a wholesome courage. For with these same discoursing he saith, “And if the world shall be judged by you, are ye unworthy to judge the smallest matters? 1 Cor. vi. 2. For as the Christian ought to be far removed from arrogance, so also from flattery and a mean spirit. Thus, if any one says, “I count money as nothing, but all things here are to me as a shadow, and a dream, and child’s play;” we are not at all to charge him as arrogant; since in this way we shall have to accuse Solomon himself of arrogance, for speaking austerely (φιλοσοφοῦντα) on these things, saying “Vanity of vanities (Eccles. i. 2.) all is vanity.” But God forbid that we should call the strict rule of life by the name of arrogance. Wherefore to despise these things is not haughtiness, but greatness of soul; albeit we see kings, and rulers, and potentates, making much of them. But many a poor man, leading a strict life despises them; and we are not therefore to call him arrogant but highminded: just as, on the other hand, if any be extremely addicted to them, we do not call him lowly of heart and moderate, but weak, and poor spirited, and ignoble. For so, should a son despise the pursuits which become his father and affect slavish ways, we should not commend him as lowly of heart, but as base and servile we should reproach him. What we should admire in him would be, his despising those meaner things and making much account of what came to him from his father. For this is arrogance, to think one’s self better than one’s fellow-servants: but to pass the true sentence on things cometh not of boasting, but of strictness of life.

On this account Paul also, not to exalt himself, but to humble others, and to keep down those who were rising up out of their places, and to persuade them to be modest, said, “With me it is a very small thing that I should be judged of you or of man’s day.” Observe how he soothes the other party also. For whosoever is told that he looks down on all alike, and deigns not to be judged of any one, will not thenceforth any more feel pain, as though himself were the only one excluded. For if he had said, “Of you,” only, and so held his peace; this were enough to gall them as if treated contemptuously. But now, by introducing, “nor yet of man’s day,” he brought alleviation to the blow; giving them partners in the contempt. Nay, he even softens this point again, saying, “not even do I judge myself.” Mark the expression, how entirely free from arrogance: in that not even he himself, he saith, is capable of so great exactness.

[3.] Then because this saying also seemed to be that of one extolling himself greatly, this too he corrects, saying, “Yet am I not hereby justified.” What then? Ought we not to judge ourselves and our own misdeeds? Yes surely:  there is great need to do this when we sin. But Paul said not this, “For I know nothing,” saith he, “against myself.” What misdeed then was he to judge, when he “knew nothing against himself?” Yet, saith he, “he was not justified.” (1 Cor. vi. 3.) We then who have our conscience filled with ten thousand wounds, and are conscious to ourselves of nothing good, but quite the contrary; what can we say?

And how could it be, if he knew nothing against himself that he was not justified? Because it was possible for him to have committed certain sins, not however, knowing that they were sins. From this make thine estimate how great shall be the strictness of the future judgment. It is not, you see, as considering himself unblameable that he saith it is so unmeet for him to be judged by them, but to stop the mouths of those who were doing so unreasonably. At least in another place, even though men’s sins be notorious, he permits not judgment unto others, because the occasion required it. “For why dost thou judge thy brother,” saith he, (Rom. xiv. 10.) or, “thou, why dost thou set at nought thy brother?” For thou wert not enjoined, O man, to judge others, but to test thine own doings. Why then dost thou seize upon the office of the Lord? Judgment is His, not thine.

To which effect, he adds, “Therefore judge nothing before the time, until the Lord come; who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall each man have his praise from God.” What then? Is it not right that our teachers should do this? It is right in the case of open and confessed sins, and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance. For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life. For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor. But we do all this according to what meets our eye. “For if in mine own errors,” saith he, “I know nothing clearly, how can I be worthy to pass sentence on other men? And how shall I who know not my own case with accuracy, be able to judge the state of others?” Now if Paul felt this, much more we. For (to proceed) he spake these things, not to exhibit himself as faultless, but to shew that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others: and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves.

[4.] Having thus, you see, stopped the mouths of those who pass such sentences, he travails next with strong feeling ready to break out and come upon the unclean person. And like as when a storm is coming on, some clouds fraught with darkness run before it; afterwards, when the crash of the thunders ariseth and works the whole heavens into one black cloud, then all at once the rain bursts down upon the earth: so also did it then happen. For though he might in deep indignation have dealt with the fornicator, he doth not so; but with fearful words he first represses the swelling pride of the man, since in truth, what had occurred was a twofold sin, fornication, and, that which is worse than fornication, the not grieving over the sin committed. For not so much does he bewail the sin, as him that committed it and did not as yet repent. Thus, “I shall bewail many of those,” saith he, not simply “who have sinned heretofore,” but he adds, “who have not repented of the uncleanness and impurity which they wrought.” (2 Cor. xii. 21.) For he who after sinning hath practised repentance, is a worthy object not of grief but of gratulations, having passed over into the choir of the righteous. For, (Is. xliii. 26.) “declare thou thine iniquities first, that thou mayest be justified:” but if after sinning one is void of shame, he is not so much to be pitied for falling as for lying where he is fallen.

Now if it be a grievous fault not to repent after sins; to be puffed up because of sins, what sort of punishment doth it deserve? For if he who is elate for his good deeds is unclean, what pardon shall he meet with who has that feeling with regard to his sins?

Since then the fornicator was of this sort, and had rendered his mind so headstrong and unyielding through his sin, he of course begins by casting down his pride. And he neither puts the charge first, for fear of making him hardened, as singled out for accusation before the rest; nor yet later, lest he should suppose that what related to him was but incidental. But, having first excited great alarm in him by his plain speaking towards others, then, and not till then, he goes on to him, in the course of his rebuke to others giving the man’s wilfulness a share beforehand.

For these same words, viz. “I know nothing against myself, yet am I not hereby justified,” and this, “He that judgeth me is the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts,” glance not lightly both upon that person, and upon such as act in concert with him and despise the saints. “For what,” saith he, “if any outwardly appear to be virtuous and admirable persons? He, the Judge, is not a discerner of externals only, but also brings to light all secrets.”

[5.] On two accounts you see, or rather on three, correct judgement belongs not to us. One, because, though we be conscious to ourselves of nothing, still we need one to reprove our sins with strictness. Another, because the most part of the things which are done escape us and are concealed. And for a third besides these, because many things which are done by others seem to us indeed fair, but they come not of a right mind. Why say ye then, that no sin hath been committed by this or that person? That such an one is better than such another? Seeing that this we are not to pronounce, not even concerning him who knows nothing against himself. For He who discerns secrets, He it is who with certainty judges.  Behold, for example; I for my part know nothing against myself: yet neither so am I justified, that is, I am not quit of accounts to be given, nor of charges to be answered. For he doth not say this, “I rank not among the righteous;” but “I am not pure from sin.” For elsewhere he saith also, (Rom. vi. 7, δεδικαίωται, τουτεστιν ἀπήλλακται.) “He that hath died is justified from sin,” that is, “is liberated.”

Again, many things we do, good indeed, but not of a right mind. For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them. And the thing done indeed is right for the well-doer is praised; but the intention is corrupt: for it is done of a satanical purpose. For this one hath often done, not rejoicing with his brother, but desiring to wound the other party.

Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he doth this from no mind to sympathize, but to make him more easy in his faults.

Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to (ἐκπομπεῦσαι καὶ ἐκτραγωδῆσαι) display and exaggerate his neighbor’s sin. Our counsels however themselves men do not know; but, (Rom. viii. 27.) “He that searcheth the hearts,” knows them perfectly; and He will bring all such things into view at that time. Wherefore he saith, “Who will bring to light the secret things of darkness and make manifest the counsels of the hearts.”

[6.] Seeing then that not even where we “know nothing against ourselves,” can we be clean from accusations, and where we do any thing good, but do it not of a right mind, we are liable to punishment; consider how vastly men are deceived in their judgments. For all these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail against Him. Say not then, darkness is around me and walls; who seeth me? For He who by Himself formed our hearts, Himself knoweth all things. (Ps. cxxxix. 12.) “For darkness is no darkness with Him.” And yet he who is committing sin, well saith, “Darkness is around me and walls;” for were there not a darkness in his mind he would not have cast out the fear of God and acted as he pleased. For unless the ruling principle be first darkened, the entrance of sin without fear is a thing impossible. Say not then, who seeth me? For there is that (Heb. iv. 12.) “pierceth even unto soul and spirit, joints and marrow;” but thou seest not thyself nor canst thou pierce the cloud; but as if thou hadst a wall on all sides surrounding thee, thou art without power to look up unto the heaven.

For whatsoever sin thou wilt, first let us examine, and thou shalt see that so it is engendered. For as robbers and they who dig through walls when they desire to carry off any valuable thing, put out the candle and then do their work; so also doth men’s perverse reasoning in the case of those who are committing sin. Since in us also surely there is a light, the light of reason, ever burning. But if the spirit of wickedness coming eagerly on with its strong blast quench that flame, it straightway darkens the soul and prevails against it, and despoils it straightway of all that is laid up therein. For when by unclean desire the soul is made captive, even as a cloud and mist the eyes of the body, so that desire intercepts the foresight of the mind, and suffers it to see nothing at any distance, either precipice, or hell, or fear; but thenceforth, having that deceit as a tyrant over him, he comes to be easily vanquished by sin; and there is raised up before his eyes as it were a wall without windows, which suffers not the ray of righteousness to shine in upon the mind, the absurd conceits of lust enclosing it as with a rampart on all sides. And from that time forward the unchaste woman is everywhere meeting him: standing present before his eyes, before his mind, before his thoughts. And as the blind, although they stand at high noon beneath the very central point of the heaven, receive not the light, their eyes being fast closed up; just so these also, though ten thousand doctrines of salvation sound in their ears from all quarters, having their soul preoccupied with this passion stop their ears against such discourses. And they know it well who have made the trial. But God forbid that you should know it from actual experience.

[7.] And not only this sin hath these effects, but every misplaced affection as well. For let us transfer, if you please, the argument from the unchaste woman unto money, and we shall see here also thick and unbroken darkness. For in the former case, inasmuch as the beloved object is one and shut up in one place, the feeling is not so violent; but in the case of money which sheweth itself every where, in silversmiths’ shops, in taverns, in foundries for gold, in the houses of the wealthy, the passion blows a vehement gale. For when servants swaggering in the market place, horses with golden trappings, men decked with costly garments, are seen with desire by him who has that distemper, the darkness becomes intense which envelopes him. And why speak of houses and silversmiths’ shops? for my part I think that such persons, though it be but in a picture and image that they see the wealth, are convulsed, and grow wild, and rave. So that from all quarters the darkness gathers around them. And if they chance to behold a portraiture of a King, they admire not the beauty of the precious stones, nor yet the gold, nor the purple robe, but they pine away. And as the wretched lover before mentioned, though he see but the image of the woman beloved, cleaveth unto the lifeless thing; so this man also, beholding a lifeless image of wealth, is more strongly affected in the same way, as being holden of a more tyrannical passion. And he must henceforth either abide at home, or if he venture into the Forum, return home with innumerable hurts. For many are the objects which grieve his eyes. And just as the former seeth nothing else save the woman, even so the latter hastens by poor persons, and all things else, that he may not obtain so much as a slight alleviation. But upon the wealthy he steadily fixeth his eyes; by the sight of them introducing the fire into his own soul mightily and vehemently. For it is a fire that miserably devours the person that falls into it; and if no hell were threatened nor yet punishment, this condition were itself punishment; to be continually tormented and never able to find an end to the malady.

[8.] Well: these things alone might suffice to recommend our fleeing from this distemper. But there is no greater evil than inconsideration which causes men to be rivetted unto things that bring sorrow of heart and no advantage. Wherefore I exhort that you cut off the passion at its beginning:  for just as a fever on its first attack, does not violently burn up the patients with thirst, but on its increase and the heightening of its fire causes from that time incurable thirst; and though one should let them fill themselves full of drink, it puts not out the furnace but makes it burn fiercer: so also it happens in regard to this passion; unless when it first invadeth our soul we stop it and shut the doors; having got in, from that time it makes the disease of those who have admitted it incurable. For so both good things and bad, the longer they abide in us, the more powerful they become.

And in all other things too, any one may see that this cometh to pass. For so a plant but lately set in the ground is easily pulled up; but no more so when rooted for a long time; it then requires great strength in the lever. And a building newly put together is easily thrown down by those who push against it; but once well fixed, it gives great trouble to those who attempt to pull it down. And a wild beast that hath made his accustomed haunt in certain places for a long time is with difficulty driven away.

Those therefore who are not yet possessed by the passion in question, I exhort not to be taken captive. For it is more easy to guard against falling into it, than having fallen to get away.

[9.]  But unto those who are seized by it and broken down, if they will consent to put themselves into the hands of the Word of healing, I promise large hope of salvation, by the Grace of God. For if they will consider those who have suffered and fallen into that distemper and have recovered, they will have good hopes respecting the removal of the disease. Who then ever fell into this disease, and was easily rid of it? That well-known Zacchæus. For who could be more fond of money than a publican? But all at once he became a man of strict life, (Φιλόσοφος) and put out all that blaze. Matthew in like manner: for he too was a publican, living in continual rapine. But he likewise all at once stripped himself of the mischief, and quenched his thirst, and followed after spiritual gain. Considering therefore these, and the like to them, despair not even thou. For if thou wilt, quickly thou shalt be able to recover. And if you please, according to the rule of physicians, we will prescribe accurately what thou shouldest do.

It is necessary then, before all other things, to be right in this, that we never despond, nor despair of our salvation. Next, we must look not only upon the examples of those who have done well, but also upon the sufferings of those who have persisted in sin. For as we have considered Zacchæus, and Matthew, even so ought we also to take account of Judas, and Gehazi, and Ahar, [perhaps Achan, Josh. vii.] and Ahab, and Ananias, and Sapphira, in order that by the one, we may cast out all despair, and by the other cut off all indolence; and that the soul become not reckless of the remedies suggested. And let us teach them of themselves to say what the Jews said on that day, approaching unto Peter, (Acts ii. 37, cf. xvi. 30.) “What must we do to be saved?” And let them hear what they must do.

[10.] What then must we do? We must know how worthless the things in question are, and that wealth is a run-away slave, and heartless, and encompasseth its possessors with ills innumerable. And such words, like charms, let us sound in their ears continually. And as physicians soothe their patients when they ask for cold water, by saying that they will give it, making excuses about the spring, and the vessel, and the fit time, and many more such, (for should they refuse at once, they make them wild with phrensy,) so let us also act towards the lovers of money. When they say we desire to be rich, let us not say immediately that wealth is an evil thing; but let us assent, and say that we also desire it; but in due time; yea, true wealth; yea, that which hath undying pleasure: yea, that which is gathered for thyself, and not for others, and those often our enemies. And let us produce the lessons of true wisdom, and say, we forbid not riches, but ill-gotten riches. For it is lawful to be rich, but without covetousness, without rapine and violence, and an ill report from all men. With these arguments let us first smooth them down, and not as yet discourse of hell. For the sick man endures not yet such sayings. Wherefore let us go to this world for all our arguments upon these matters; and say, “Why is it thy choice to be rich through covetousness? That the gold and the silver may be laid up for others, but for thee, curses and accusations innumerable?  That he whom you have defrauded may be stung by want of the very necessaries of life, and bewail himself, and draw down upon thee the censure of thousands; and may go at fall of evening about the market place, encountering every one in the alleys, and in utter perplexity, and not knowing what to trust to even for that one night? For how is he to sleep after all, with pangs of the belly, restless famine besetting him, and that often while it is freezing, and the rain coming down on him? And while thou, having washed, returnest home from the bath, in a glow with soft raiment, merry of heart and rejoicing, and hastening unto a banquet prepared and costly: he, driven every where about the market place by cold and hunger, takes his round, stooping low and stretching out his hands; nor hath he even spirit without trembling to make his suit for his necessary food to one so full fed and so bent on taking his ease; nay, often he has to retire with insult. When therefore thou hast returned home, when thou liest down on thy couch, when the lights round thine house shine bright, when the table is prepared and plentiful, at that time call to rememberance that poor miserable man wandering about, like the dogs in the alleys, in darkness and in mire; except indeed when, as is often the case, he has to depart thence, not unto house, nor wife, nor bed, but unto a pallet of straw; even as we see the dogs baying all through the night. And thou, if thou seest but a little drop falling from the roof, throwest the whole house into confusion, calling thy slaves and disturbing every thing: while he, laid in rags, and straw, and dirt, has to bear all the cold.

What wild beast would not be softened by these things? Who is there so savage and inhuman that these things should not make him mild? and yet there are some who are arrived at such a pitch of cruelty as even to say that they deserve what they suffer. Yea, when they ought to pity, and weep, and help to alleviate men’s calamities, they on the contrary visit them with savage and inhuman censures. Of these I should be glad to ask, Tell me, why do they deserve what they suffer? Is it because they would be fed and not starve?

No, you will reply; but because they would be fed in idleness. And thou, dost not thou wanton in idleness? What say I? Art thou not oft-times toiling in an occupation more grievous than any idleness, grasping, and oppressing, and coveting? Better were it if thou too wert idle after this sort; for it is better to be idle in this way, than to be covetous. But now thou even tramplest on the calamities of others, not only idling, not only pursuing an occupation worse than idleness, but also maligning those who spend their days in misery.

And let us farther narrate to them the disasters of others; the untimely bereavements, the dwellers in prison, those who are torn to pieces before tribunals, those who are trembling for life; the unlooked for widowhood of women; the sudden reverse of the rich: and with this let us soften their minds. For by our narrations concerning others, we shall induce them by all means to fear these evils in their own case too. For when they hear that the son of such an one who was a covetous and grasping man, or (ἠ τοῦ δεῖνος instead of ἦν; τοῦ δεῖνος) the wife of such an one who did many tyrannical actions, after the death of her husband endured afflictions without end; the injured persons setting upon the wife and the children, and a general war being raised from all quarters against his house; although a man be the most senseless of beings, yet expecting himself also to suffer the same, and fearing for his own lest they undergo the same fate, he will become more moderate. Now we find life full of many such histories, and we shall not be at a loss for correctives of this kind.

But when we speak these things, let us not speak them as giving advice or counsel, lest our discourse become too irksome: but as in the order of the narrative and by association with something else, let us proceed in each case unto that kind of conversation, and let us be constantly putting them upon stories of the kind, permitting them to speak of no subject except these which follow: How such an one’s splendid and famous mansion fell down; How it is so entirely desolate that all things that were in it have come into the hands of others; How many trials have taken place daily about this same property, what a stir; How many of that man’s relations (οἴκεται, probably οἰκεῖοι) have died either beggars, or inhabitants of a prison.

All these things let us speak as in pity for the deceased, and as depreciating things present; in order that by fear and by pity we may soften the cruel mind. And when we see men shrinking into themselves at these narrations, then and not till then let us introduce to their notice also the doctrine of hell, not as terrifying these, but in compassion for others. And let us say, But why speak of things present? For far, indeed, will our concern be from ending with these; a yet more grievous punishment will await all such persons: even a river of fire, and a poisonous worm, and darkness interminable, and undying tortures. If with such addresses we succeed in throwing a spell over them, we shall correct both ourselves and them, and quickly get the better of our infirmity.

And on that day we shall have God to praise us: as also Paul saith, “And then shall each man have praise from God.”  For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable.

Knowing these things therefore, let us act so as to be praised of God, and to acquire the greatest blessings; which God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto all the ages of eternity. Amen.

ΟΜΙΛΙΑ ΙΑʹ. Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν ἀνα κριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας: ἀλλ' οὐδὲ ἐμαυτὸν ἀνακρίνω (οὐδὲν γὰρ ἐμαυτῷ σύνοιδα: ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι): ὁ δὲ ἀνακρί νων με, Κύριός ἐστι. αʹ. Μετὰ τῶν ἄλλων κακῶν οὐκ οἶδα πῶς ἐπεισῆλθε τῇ τῶν ἀνθρώπων φύσει τὸ τῆς περιεργίας καὶ τὸ τῆς πολυπραγμοσύνης τῆς ἀκαίρου νόσημα: ὃ καὶ ὁ Χριστὸς ἐκόλασεν εἰπών: Μὴ κρίνετε, ἵνα μὴ κριθῆτε: ὅπερ ἡδονὴν μὲν οὐδεμίαν ἔχει, καθάπερ καὶ τὰ λοιπὰ τῶν ἁμαρτημάτων, κόλασιν δὲ μόνον καὶ τιμωρίαν. Καὶ γὰρ μυρίων αὐτοὶ γέμοντες κακῶν, καὶ τὰς δοκοὺς ἐπὶ τῶν ὀμμάτων φέροντες, τῶν ἁμαρτημάτων τοῦ πλησίον, κάρφους οὐδὲν διαφερόντων, ἀκριβεῖς γινόμεθα ἐξετασταί: ὥσπερ καὶ ἐν τῇ Κορίνθῳ τοῦτο συνέβαινεν. Ἄνδρας γὰρ εὐλαβεῖς καὶ Θεῷ φίλους διὰ τὴν ἀμαθίαν ἐκωμῴδουν καὶ ἐξέβα[λ]λον, τοὺς δὲ μυρίων γέμοντας κακῶν ἐνέκρινον διὰ τὴν εὐγλωττίαν. Εἶτα, καθάπερ δικασταὶ προκαθήμενοι, τοιαῦτα μετὰ προπετείας ἐψηφίζοντο: Ὁ δεῖνα ἄξιος, ὁ δεῖνα τοῦ δεῖνος ἀμείνων: καὶ οὗτος ἐκείνου καταδεέστερος, κἀκεῖνος τούτου βελτίων: καὶ ἀφέντες τὰ ἑαυτῶν πενθεῖν κακὰ, ἑτέροις ἐγίνοντο δικασταὶ, καὶ ταύτῃ πολέμους ἀνῆπτον πάλιν χαλεπούς. Ὁ Παῦλος οὖν ἀναιρῶν τοῦτο τὸ νόσημα, ὅρα πῶς αὐτοὺς διορθοῦται συνετῶς. Ἐπειδὴ γὰρ εἶπεν, Ὃ δὲ λοιπὸν, ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ, καὶ ἐδόκει πάροδον αὐτοῖς διδόναι τοῦ κρίνειν καὶ ἐξετάζειν τὸν ἑκάστου βίον: τοῦτο δὲ τὴν στάσιν ἐπέτριβεν: ἵνα μὴ τοῦτο πάθωσιν, ἀπήγαγεν αὐτοὺς τῆς τοιαύτης ἐρεσχελίας, λέγων: Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν ἀνακριθῶ: πάλιν ἐπὶ τοῦ οἰκείου προσώπου τὸν λόγον προάγων. Τί δέ ἐστιν, Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν ἀνακριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας; Ἀνάξιον ἐμαυτὸν κρίνω, φησὶ, τοῦ παρ' ὑμῶν κρίνεσθαι: καὶ τί λέγω παρ' ὑμῶν; καὶ τὸ παρ' οὑτινοσοῦν ἑτέρου. Ἀλλὰ μηδεὶς ἀπόνοιαν καταγινωσκέτω τοῦ Παύλου, εἰ μηδένα τῶν ἀνθρώπων ἄξιον εἶναι λέγει τοῦ φέρειν τὴν περὶ αὐτοῦ ψῆφον. Πρῶτον μὲν γὰρ οὐ δι' ἑαυτὸν ταῦτά φησιν, ἀλλ' ἑτέρους ἐξαρπάσαι βουλόμενος τῆς παρ' ἐκείνων ἐπαχθείας: ἔπειτα δὲ οὐδὲ μέχρι Κορινθίων τὸ πρᾶγμα ἔστησεν, ἀλλὰ καὶ ἑαυτὸν τῆς κρίσεως ταύτης ἐξέβαλε, μεῖζον εἶναι τῆς αὑτοῦ γνώμης λέγων τὰ τοιαῦτα ψηφίζεσθαι: ἐπήγαγε γοῦν: Οὐδὲ ἐμαυτὸν ἀνακρίνω. Πρὸς δὲ τοῖς εἰρημένοις καὶ τὴν ὑπόθεσιν ἐξετάσαι χρὴ, δι' ἣν ταῦτα ἐλέγετο: οἶδε γὰρ πολλαχοῦ καὶ μεγαλοφρόνως φθέγγεσθαι. Τοῦτο δὲ οὐκ ἔστι τύφου οὐδὲ ἀπονοίας, ἀλλ' οἰκονομίας ἀρίστης: ἐπεὶ καὶ νῦν οὐκ αὐτὸς ἐπαιρόμενος, ἀλλ' ἑτέρους καταστέλλων, ταῦτα ἔλεγε, καὶ ἀξίωμα σπεύδων περιθεῖναι τοῖς ἁγίοις. Ὅτι γὰρ τῶν σφόδρα ταπεινῶν ἦν, ἄκουσον τί φησι, τὴν τῶν ἐχθρῶν μαρτυρίαν εἰς μέσον περὶ τούτου φέρων: ὅτι Ἡ μὲν παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος: καὶ πάλιν, Ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. Ἀλλ' ὅμως ὁ ταπεινὸς οὗτος, καιροῦ καλοῦντος, σκόπει ποῦ τὰ φρονήματα τῶν μαθητῶν ἐπῆρεν, οὐχὶ τῦφον διδάσκων, ἀλλὰ φρόνημα ὑγιὲς ἐμποιῶν. Αὐτοῖς γὰρ τούτοις διαλεγόμενος ἔλεγε: Καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων. Ὥσπερ γὰρ ἀλαζονείας εἶναι χρὴ πόῤῥω τὸν Χριστιανὸν, οὕτω καὶ κολακείας καὶ ἀγεννοῦς φρονήματος. Οὐδὲ γὰρ εἰ λέγοι τις, ὅτι Τὰ χρήματα οὐδὲν ἡγοῦμαι εἶναι, ἀλλὰ τὰ παρόντα ἅπαντα σκιά μοι καὶ ὄναρ καὶ παίδων ἀθύρματα, ἀλαζονείας αὐτὸν γραψόμεθα: ἐπεὶ καὶ τὸν Σολομῶντα οὕτως εἰς ἀλαζονείαν διαβαλοῦμεν, περὶ τούτων φιλοσοφοῦντα καὶ λέγοντα: Ματαιότης ματαιοτήτων, καὶ τὰ πάντα ματαιότης. Ἀλλὰ μὴ γένοιτο τῷ τῆς ἀλαζονείας ὀνόματι τὴν φιλοσοφίαν καλεῖν. Ἄρα οὐκ ἀπόνοια τὸ καταφρονεῖν τούτων, ἀλλὰ μεγαλοψυχία, καίτοι γε βασιλεῖς καὶ ἄρχοντας καὶ δυνάστας ὁρῶμεν αὐτῶν ἀντεχομένους: ἀλλ' ὁ πτωχὸς φιλοσοφῶν πολλάκις αὐτῶν ὑπερορᾷ, καὶ οὐ διὰ τοῦτο ἀλαζόνα αὐτὸν, ἀλλὰ μεγαλόφρονα εἶναι φήσομεν: ὥσπερ οὖν οὐδὲ τὸν σφόδρα ἀντεχόμενον αὐτῶν, ταπεινόφρονα καὶ μέτριον, ἀλλ' ἀσθενῆ καὶ μικρόψυχον καὶ ἀνελεύθερον. Καὶ γὰρ εἴ τις υἱὸς τῶν μὲν τῷ πατρὶ προσηκόντων κατεφρόνει, τὰ δὲ δουλικὰ ἐθαύμαζεν, οὐχ ὡς ταπεινόφρονα αὐτὸν ἐπῃνέσαμεν ἂν, ἀλλ' ὡς ἀγεννῆ καὶ δουλικὸν ἐκακίζομεν: ἐθαυμάσαμεν δ' ἂν καταφρονοῦντα ἐκείνων, καὶ τῶν πατρικῶν πολὺν ποιούμενον λόγον. Ἀπονοίας γάρ ἐστι τὸ τῶν ὁμοδούλων ἑαυτὸν νομίζειν εἶναι βελτίω: τὸ μέντοι τὴν οὖσαν περὶ τῶν πραγμάτων φέρειν ψῆφον, οὐχὶ ἀλαζονείας, ἀλλὰ φιλοσοφίας ἐστί. βʹ. Διὰ τοῦτο καὶ ὁ Παῦλος οὐχ ἑαυτὸν ἐπαίρων, ἀλλ' ἑτέρους ταπεινῶν καὶ ἐξανισταμένους καταστέλλων καὶ πείθων μετριάζειν, ἔλεγεν: Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν ἀνακριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας. Ὁρᾷς πῶς κἀκείνους ἐθεράπευσεν; Ὁ γὰρ ἀκούσας, ὅτι πάντων ὁμοίως καταφρονεῖ, καὶ ὑπ' οὐδενὸς ἀξιοῖ κρίνεσθαι, οὐκέτι λοιπὸν ἀλγήσει, ὡς μόνος αὐτὸς ἐκβεβλημένος. Εἰ γὰρ εἶπεν, Ὑφ' ὑμῶν, μόνον, καὶ ἐσίγησεν, ἱκανὸν ἴσως αὐτοὺς τοῦτο δακεῖν ὡς καταφρονηθέντας ἦν: νυνὶ δὲ τῷ ἐπαγαγεῖν, Οὐδὲ ἀνθρωπίνης ἡμέρας, παραμυθίαν ἐκόμισε τῇ πληγῇ, κοινωνοὺς αὐτοῖς δοὺς τῆς καταφρονήσεως. Ἀλλὰ καὶ αὐτὸ τοῦτο θεραπεύει πάλιν εἰπών: Ἀλλ' οὐδὲ ἐμαυτὸν ἀνακρίνω. Ὅρα πῶς οὐκ ἔστιν ἀπονοίας τὸ εἰρημένον: οὐδὲ γὰρ ἑαυτὸν ἀρκεῖν φησι πρὸς τὴν τοιαύτην ἀκρίβειαν. Εἶτα, ἐπειδὴ καὶ τοῦτο σφόδρα ἐπαιρο[υ]μένου ἐδόκει εἶναι τὸ ῥῆμα, καὶ αὐτὸ διωρθώσατο εἰπών: Ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι. Τί οὖν, οὐ χρὴ δικάζειν ἑαυτοῖς καὶ τοῖς ἁμαρτήμασι; Καὶ σφόδρα μὲν οὖν χρὴ τοῦτο ποιεῖν, ὅταν ἁμαρτάνωμεν: ἀλλὰ Παῦλος τοῦτο οὐκ εἶπεν: Οὐδὲν γὰρ ἐμαυτῷ σύνοιδα, φησί. Ποῖον οὖν ἔμελλε κρίνειν ἁμάρτημα, μηδὲν ἑαυτῷ συνειδώς; Ὁ δὲ οὔ φησι δεδικαιῶσθαι. Οἱ οὖν μυρίων τραυμάτων τὸ συνειδὸς ἐμπεπλησμένον ἔχοντες, καὶ μηδὲν συνειδότες ἑαυτοῖς ἀγαθὸν, ἀλλὰ πᾶν τοὐναντίον, τί ἂν εἴποιμεν; Καὶ τί δήποτε, εἰ μηδὲν ἑαυτῷ σύνοιδεν, οὐ δεδικαίωται; Ὅτι συνέβαινεν ἡμαρτῆσθαι μὲν αὐτῷ τινα ἁμαρτήματα, μὴ μὴν αὐτὸν εἰδέναι ταῦτα ἁμαρτήματα. Ἐντεῦθεν λογίζου πόση τῆς μελλούσης κρίσεως ἡ ἀκρίβεια. Οὐ τοίνυν ὡς ἄληπτον ἑαυτὸν νομίζων, οὕτως ἀνάξιον ἑαυτοῦ εἶναι τὸ κρίνεσθαι παρ' ἐκείνων φησὶν, ἀλλ' ἐπιστομίζων τοὺς ἀλόγως ταῦτα ποιοῦντας. Ἑτέρωθι γοῦν οὐδὲ φανερῶν ὄντων τῶν ἁμαρτημάτων, ἐπιτρέπει κρίνειν ἑτέροις, ἐπειδὴ ὁ καιρὸς τοῦτο ἀπῄτει. Τί γὰρ κρίνεις τὸν ἀδελφόν σου; φησίν: ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; Οὐ γὰρ τοῦτο ἐπετάγης, ἄνθρωπε, κρίνειν ἑτέρους, ἀλλὰ τὰ σαυτοῦ δοκιμάζειν. Τί τοίνυν τοῦ Δεσπότου τὴν τάξιν ἁρπάζεις; ἐκείνου τὸ κρίνειν ἐστὶν, οὐχὶ σόν. Διὸ καὶ ἐπήγαγεν: Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν: καὶ τότε ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. Τί οὖν, οὐ χρὴ τοὺς διδασκάλους τοῦτο ποιεῖν; Χρὴ μὲν ἐπὶ τῶν φανερῶν ἁμαρτημάτων καὶ ὡμολογημένων, καὶ τοῦτο μετὰ τοῦ προσήκοντος καιροῦ, καὶ τότε δὲ ἀλγοῦντας καὶ δακνομένους, καὶ οὐχ, ὡς οὗτοι τότε ἐποίουν, ἀπὸ κενοδοξίας καὶ ἀπονοίας. Καὶ γὰρ καὶ ἐνταῦθα οὐ περὶ τῶν ὡμολογημένων ἁμαρτημάτων φησὶν, ἀλλὰ περὶ τοῦ τὸν δεῖνα τοῦ δεῖνος προτιθέναι, καὶ συγκρίσεις ποιεῖσθαι βίων. Ταῦτα γὰρ αὐτὸς μόνος οἶδε κρίνειν μετὰ ἀκριβείας, ὁ μέλλων ἡμῶν τὰ ἀπόῤῥητα κρίνειν, ποῖα μὲν μείζονος, ποῖα δὲ ἐλάττονος κολάσεώς ἐστιν ἄξια καὶ τιμῆς: ἡμεῖς δὲ κατὰ τὸ παραστὰν ταῦτα πράττομεν. Εἰ γὰρ ἐν οἷς αὐτὸς ἥμαρτον, φησὶν, οὐδὲν οἶδα σαφῶς, πῶς ἄξιος ἂν εἴην ὑπὲρ ἑτέρων φέρειν ψῆφον; πῶς δὲ, ὁ τὰ ἐμαυτοῦ μετὰ ἀκριβείας μὴ ἐπιστάμενος, τὰ ἄλλων δυνήσομαι κρίνειν; Εἰ δὲ Παῦλος τοῦτο ἔπασχε, πολλῷ μᾶλλον ἡμεῖς. Καὶ γὰρ ταῦτα ἔλεγεν, οὐχ ἵνα δείξῃ ἑαυτὸν ἄληπτον, ἀλλ' ἵνα δείξῃ, ὅτι εἰ καὶ τοιοῦτος εἴη τις παρ' αὐτοῖς μηδὲν ἡμαρτηκὼς, οὐδ' οὗτος ἄξιος ἂν εἴη τοὺς ἑτέρων κρίνειν βίους: καὶ ὅτι εἰ οὗτος ὁ μηδὲν ἑαυτῷ συνειδὼς ὑπεύθυνος εἶναί φησι, πολλῷ μᾶλλον ἐκεῖνοι οἱ μυρία ἑαυτοῖς συνειδότες. Οὕτω τοίνυν ἐπιστομίσας τοὺς τὰς τοιαύτας ποιουμένους κρίσεις, ὠδίνει λοιπὸν ἀποῤῥήξας τὸν θυμὸν ἐπὶ τὸν πεπορνευκότα ἐλθεῖν: καὶ καθάπερ χειμῶνος ἐπιόντος νέφη τινὰ ζοφώδη προτρέχει, εἶτα ἐπειδὰν ὁ τῶν βροντῶν πάταγος γένηται καὶ τὸν οὐρανὸν ἐργάσηται νέφος ἓν, τότε ἀθρόον ἐπὶ τὴν γῆν καταῤῥήγνυται ὁ ὑετός: οὕτω καὶ τότε συνέβαινε. Καὶ γὰρ ἔχων μετὰ πολλῆς ἀγανακτήσεως χρήσασθαι τῷ πεπορνευκότι, τοῦτο οὐ ποιεῖ, ἀλλὰ φοβεροῖς ῥήμασι καταστέλλει πρότερον τὸ φύσημα τοῦ ἀνδρός: ἐπειδὴ καὶ διπλοῦν ἁμάρτημα ἦν τὸ συμβὰν, πορνεία, καὶ πορνείας χεῖρον, τὸ μὴ πενθεῖν ὑπὲρ τοῦ πλημμεληθέντος. Οὐ γὰρ οὕτω τὸν ἡμαρτηκότα πενθεῖ, ὡς τὸν ἡμαρτηκότα, καὶ μὴ μετανοοῦντα. Πενθήσω γὰρ πολλοὺς, φησὶν, οὐχὶ τῶν προημαρτηκότων ἁπλῶς, ἀλλὰ τῶν μὴ μετανοησάντων ἐπὶ τῇ ἀσελγείᾳ καὶ ἀκαθαρσίᾳ ᾗ ἔπραξαν. Ὁ γὰρ μετὰ τὸ ἁμαρτεῖν μετανοίᾳ κεχρημένος, οὐ πένθους, ἀλλὰ μακαρισμῶν ἐστιν ἄξιος, ἐπὶ τὸν τῶν δικαίων χορὸν μεταστάς. Λέγε γὰρ σὺ τὰς ἀνομίας σου πρῶτος, ἵνα δικαιωθῇς. Εἰ δὲ μετὰ τὸ ἁμαρτεῖν ἀναισχυντεῖ, οὐχ οὕτως ἐπὶ τῷ πεσεῖν ἐστιν ἐλεεινὸς, ὡς ἐπὶ τῷ κεῖσθαι πεσών. γʹ. Εἰ δὲ τὸ μὴ μετανοεῖν ἐπὶ ἁμαρτήμασι, χαλεπὸν, τὸ καὶ πεφυσιῶσθαι ἐπὶ τοῖς ἁμαρτήμασι, ποίας κολάσεώς ἐστιν ἄξιον! Εἰ γὰρ ὁ ἐπὶ τοῖς κατορθώμασιν ἐπαιρόμενος, ἀκάθαρτός ἐστιν, ὁ ἐπὶ ἁμαρτήμασι τοῦτο πάσχων, ποίας τεύξεται συγγνώμης; Ἐπεὶ οὖν τοιοῦτος ἦν ὁ πεπορνευκὼς, καὶ τὴν ψυχὴν οὕτως ἰταμὴν καὶ δυσένδοτον εἰργάσατο διὰ τῆς ἁμαρτίας, ἀναγκαίως αὐτοῦ προκαταβάλλει τὸν τῦφον. Καὶ οὔτε πρῶτον τίθησι τὸ ἔγκλημα, ὥστε μὴ ἀπαναισχυντῆσαι αὐτὸν, ὡς πρὸ τῶν ἄλλων ἐγκαλούμενον: οὔτε δὲ ὕστερον, ὥστε αὐτὸν μὴ νομίσαι πάρεργον εἶναι τὸ κατ' αὐτόν: ἀλλὰ πρότερον πολὺν αὐτῷ φόβον ἐνθεὶς ἐκ τῆς πρὸς ἑτέρους παῤῥησίας, τότε ἐπ' αὐτὸν χωρεῖ, ἐν τῇ πρὸς ἑτέρους ἐπιτιμήσει προκατασείων αὐτοῦ τὴν ἀπόνοιαν. Αὐτὰ γὰρ ταῦτα τὰ ῥήματα τὸ, Οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι: καὶ τὸ, Ὁ κρίνων με, Κύριός ἐστιν, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν, οὐχ ὡς ἔτυχε κἀκείνου καὶ τῶν ἐκείνῳ μὲν συγκροτούντων, τοὺς δὲ ἁγίους ἐξουθενούντων, καθάπτεται. Τί γὰρ, φησὶν, εἰ ἔξωθεν ἐνάρετοι φαίνονταί τινες καὶ θαυμαστοί; Οὐ τῶν ἔξωθεν κριτής ἐστι μόνον ἐκεῖνος ὁ δικαστὴς, ἀλλὰ καὶ τὰ ἀπόῤῥητα εἰς μέσον ἄγει. Δύο τοίνυν ἕνεκεν, μᾶλλον δὲ καὶ τριῶν, οὐκ ἔστιν ἡμῶν ἡ κρίσις ἀκριβής: ἑνὸς μὲν, ὅτι κἂν μηδὲν ὦμεν ἑαυτοῖς συνειδότες, ὅμως δεόμεθα τοῦ τὰ ἁμαρτήματα ἡμῶν ἐλέγχοντος μετὰ ἀκριβείας: ἑτέρου δὲ, ὅτι τὰ πλείονα τῶν γινομένων ἡμᾶς λανθάνει καὶ κρύπτεται: καὶ τρίτου πρὸς τούτοις, ὅτι πολλὰ τῶν γενομένων παρ' ἑτέρων δοκεῖ μὲν ἡμῖν καλὰ, οὐκ ἀπὸ ὀρθῆς δὲ γίνεται γνώμης. Τί τοίνυν φατὲ, ὅτι οὐδὲν ἡμάρτηται τῷ δεῖνι καὶ τῷ δεῖνι, καὶ ὁ δεῖνα τοῦ δεῖνος βελτίων; Τοῦτο γὰρ οὐκ ἔστιν ἀποφήνασθαι, οὐδὲ περὶ τοῦ μηδὲν ἑαυτῷ συνειδότος: ὁ γὰρ τὰ ἀπόῤῥητα κρίνων, ἐκεῖνός ἐστιν ὁ μετὰ ἀκριβείας δικάζων. Ἰδοὺ γοῦν, οὐδὲ ἐγώ τι ἐμαυτῷ σύνοιδα: ἀλλ' οὐδὲ οὕτω δεδικαίωμαι: τουτέστιν, οὐκ ἀπήλλαγμαι τῶν εὐθυνῶν οὐδὲ τῶν ἐγκλημάτων. Οὐ γὰρ τοῦτό φησιν, ὅτι Οὐκ ἐν τοῖς δικαίοις τέταγμαι, ἀλλ' ὅτι Οὐκ εἰμὶ καθαρὸς ἀπὸ ἁμαρτίας. Καὶ γὰρ ἀλλαχοῦ φησιν: Ὁ δὲ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας: τουτέστιν, ἀπήλλακται. Πολλὰ δὲ καὶ πράττομεν ἀγαθὰ μὲν, οὐκ ἀπὸ ὀρθῆς δὲ γνώμης. Καὶ γὰρ ἐπαινοῦμεν πολλοὺς, οὐκ ἐκείνους ποιῆσαι λαμπροὺς βουλόμενοι, ἀλλ' ἑτέρους δι' ἐκείνων δάκνειν. Καὶ τὸ μὲν γινόμενον, καλὸν (ἐπαινεῖται γὰρ ὁ κατορθῶν), ἡ δὲ διάνοια διεφθαρμένη: ἀπὸ σατανικῆς γὰρ γίνεται γνώμης. Οὐ γὰρ τῷ ἀδελφῷ συγχαίρων, ἀλλὰ τὸν ἕτερον βαλεῖν ἐπιθυμῶν, τοῦτο πολλάκις πεποίηκέ τις. Πάλιν, ἥμαρτέ τις ἁμαρτίαν μεγάλην: ἕτερός τις αὐτὸν ὑποσκελίσαι βουλόμενος, οὐδέν φησιν εἰργάσθαι, καὶ παραμυθεῖται δῆθεν αὐτὸν ἁμαρτάνοντα, ἐπὶ τὸ κοινὸν τῆς φύσεως καταφεύγων: ἀλλ' οὐ συγγνῶναι πολλάκις, ἀλλὰ ῥᾳθυμότερον ἐργάσασθαι βουλόμενος, τοῦτο ποιεῖ. Πάλιν ἐπιπλήττει πολλάκις, οὐχ ὥστε ἐλέγξαι καὶ νουθετῆσαι, ἀλλ' ὥστε ἐκπομπεῦσαι καὶ ἐκτραγῳδῆσαι τῷ πλησίον τὴν ἁμαρτίαν. Τὰς δὲ βουλὰς αὐτὰς ἄνθρωποι μὲν οὐκ ἴσασιν, ὁ δὲ τὰς καρδίας ἐρευνῶν ἀκριβῶς ἐπίσταται, καὶ εἰς μέσον ἄξει πάντα τότε ἐκεῖνα. Διὸ καὶ ἔλεγεν: Ὃς φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν. Ὅταν οὖν καὶ ἐν τῷ μηδὲν ἑαυτοῖς συνειδέναι μὴ δυνώμεθα ἐγκλημάτων εἶναι καθαροὶ, καὶ ἐν οἷς ἀγαθόν τι πράττομεν, οὐκ ἀπὸ ὀρθῆς δὲ γνώμης πράττομεν, τιμωρίας ὦμεν ὑπεύθυνοι, ἐννόησον πόση παρὰ ἀνθρώποις ἀπάτη περὶ τὰς κρίσεις. Πάντα γὰρ ταῦτα ἀνθρώποις μὲν οὐκ ἔστιν ἐφικτὰ, τῷ δὲ ἀκοιμήτῳ μόνῳ ὀφθαλμῷ: κἂν ἀνθρώπους ἀπατήσωμεν, ἐκεῖνον οὐδέποτε παραλογισόμεθα. Μὴ τοίνυν λέγε: Σκότος κύκλῳ μου καὶ τοῖχοι: τίς με ὁρᾷ; ὁ γὰρ πλάσας καταμόνας τὰς καρδίας ἡμῶν, αὐτὸς πάντα ἐπίσταται, ὅτι σκότος οὐ σκοτισθήσεται παρ' αὐτῷ. Καλῶς δέ φησιν ὁ ἁμαρτάνων, ὅτι Σκότος κύκλῳ μου καὶ τοῖχοι. Εἰ μὴ γὰρ σκότος ἦν ἐν τῇ διανοίᾳ, οὐκ ἂν τὸν φόβον τοῦ Θεοῦ ἐκβαλὼν, μετὰ ἀδείας ἔπραττεν. Ἂν γὰρ μὴ πρότερον σκοτισθῇ τὸ ἡγεμονικὸν, ἐπεισελθεῖν ἡ ἁμαρτία μετὰ ἀδείας οὐ δύναται. Μὴ τοίνυν λέγε: Τίς με ὁρᾷ; ἔστι γὰρ ὁ διικνούμενος μέχρι ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν: ἀλλὰ σὺ σαυτὸν οὐχ ὁρᾷς, οὐδὲ διατέμνειν δύνασαι τὸ νέφος, ἀλλ' ὥσπερ τειχίον πάντοθεν ἔχων περικείμενον, οὕτως ἀναβλέψαι πρὸς τὸν οὐρανὸν οὐκ ἔχεις. δʹ. Ποίαν γὰρ βούλει πρότερον ἁμαρτίαν ἐξετάσωμεν; καὶ ὄψει οὕτω γινομένην αὐτήν. Καθάπερ γὰρ λῃσταὶ καὶ τοιχωρύκται, ἐπειδάν τι τῶν τιμίων λαβεῖν θελήσωσι, τὸν λύχνον κατασβέσαντες τοῦτο πράττουσιν: οὕτω καὶ ἐπὶ τῶν ἁμαρτανόντων ὁ διεφθαρμένος ποιεῖ λογισμός. Καὶ γὰρ καὶ ἐν ἡμῖν ἐστι φῶς τὸ λογικὸν διόλου καιόμενον. Ἂν δὲ τὸ πνεῦμα τῆς πορνείας σφοδρῶς ἐπελθὸν μετὰ πολλῆς τῆς ῥύμης κατασβέσῃ τὴν φλόγα ἐκείνην, ἐσκότισεν εὐθέως τὴν ψυχὴν καὶ κατηγωνίσατο, καὶ πάντα ἐσύλησεν εὐθέως τὰ ἐναποκείμενα. Ὅταν γὰρ ὑπὸ ἀσελγοῦς ἐπιθυμίας ἁλῷ ἡ ψυχὴ, καθάπερ νέφος καὶ ἀχλὺς τοὺς τοῦ σώματος ὀφθαλμοὺς, οὕτω τῆς διανοίας τὸ προορατικὸν προκαταλαβοῦσα ἐκείνη, οὐδένα ἀφίησιν ἰδεῖν περαιτέρω, οὐ κρημνὸν, οὐ γέενναν, οὐ φόβον, ἀλλ' ὑπὸ τῆς ἐπιβουλῆς ἐκείνης τυραννηθεῖσα λοιπὸν, εὐκαταγώνιστος ὑπὸ τῆς ἁμαρτίας γίνεται: καὶ καθάπερ τοῖχος ἀθυρίδωτος πρὸ τῶν ὀφθαλμῶν ἐγερθεὶς, οὐκ ἀφίησι τὴν ἀκτῖνα τῆς δικαιοσύνης ἐλλάμψαι τῇ διανοίᾳ, τῶν λογισμῶν τῶν ἀτόπων τῆς ἐπιθυμίας πάντοθεν αὐτὴν ἐπιτειχισάντων: καὶ ἀπαντᾷ αὐτῷ τότε λοιπὸν ἡ πορνευομένη γυνὴ, πρὸ τῶν ὀφθαλμῶν, πρὸ τῆς διανοίας, πρὸ τῶν λογισμῶν ἑστῶσα καὶ φαινομένη: καὶ ὥσπερ οἱ πεπηρωμένοι, κἂν ἐν σταθερᾷ μεσημβρίᾳ ὑπ' αὐτοῦ τοῦ οὐρανοῦ τὸ μέσον ἑστηκότες ὦσιν, οὐ παραδέχονται τὸ φῶς, ἐγκεκλεισμένων αὐτοῖς τῶν ὀμμάτων: οὕτω δὴ καὶ οὗτοι, κἂν μυρία πάντοθεν αὐτοῖς ἐνηχῇ σωτήρια δόγματα, τῷ πάθει τούτῳ προκατειλημμένοι τὴν ψυχὴν, πᾶσι τοῖς τοιούτοις λόγοις ἀποφράττουσι τὴν ἀκοήν. Καὶ ἴσασιν οἱ τὴν πεῖραν εἰληφότες καλῶς. Ἀλλ' ὑμᾶς μὴ γένοιτο ἀπὸ τῆς πείρας αὐτῆς εἰδέναι. Οὐχ αὕτη δὲ μόνον ἡ ἁμαρτία ταῦτα ποιεῖ, ἀλλὰ καὶ πᾶς ἔρως ἄτοπος. Μεταθῶμεν γὰρ, εἰ δοκεῖ, τὸν λόγον ἀπὸ τῆς πορνευομένης γυναικὸς ἐπὶ τὰ χρήματα, καὶ θεασόμεθα καὶ ἐνταῦθα πυκνὸν σκότος καὶ συνεχές. Ἐκεῖ μὲν γὰρ, ἅτε μιᾶς οὔσης τῆς ἐρωμένης καὶ εἰς ἕνα τόπον ἀποκεκλεισμένης, οὐχ οὕτω σφοδρὸν τὸ πάθος: ἐπὶ δὲ τῶν χρημάτων ἁπανταχοῦ φαινομένων, ἐν ἀργυροκοπείοις, ἐν πανδοχείοις, ἐν χρυσοχοείοις, ἐν ταῖς τῶν πλουτούντων οἰκίαις, σφοδρῶς ὁ ἔρως πνεῖ. Ὅταν γὰρ παῖδας σοβοῦντας ἐπὶ τῆς ἀγορᾶς, ἵππους χρυσοφοροῦντας, ἀνθρώπους καλλωπιζομένους πολυτελέσιν ἐσθήμασιν ἴδῃ μετ' ἐπιθυμίας ὁ νοσῶν, πολὺς ὁ σκότος καταχεῖται. Καὶ τί δεῖ λέγειν οἰκίας καὶ ἀργυροκοπεῖα; Ἐγὼ γὰρ οἶμαι τοὺς τοιούτους, κἂν ἐπὶ τῆς γραφῆς ἴδωσι καὶ τῆς εἰκόνος τὸν πλοῦτον, σπαράττεσθαι καὶ ἀγριαίνειν καὶ λυττᾷν: ὥστε πάντοθεν αὐτοῖς τὸ σκότος συνάγεται. Κἂν γὰρ εἰς εἰκόνα βλέψωσι βασιλικὴν, οὐ θαυμάζουσι τῶν λίθων τὸ κάλλος οὐδὲ τὸν χρυσὸν οὐδὲ τὸ ἁλουργὲς ἱμάτιον, ἀλλὰ τήκονται. Καὶ καθάπερ ὁ δύσερως ἐκεῖνος, κἂν εἰκόνα θεάσηται τῆς ἐρωμένης γυναικὸς, προσήλωται τῷ ἀψύχῳ: οὕτω καὶ οὗτος ἄψυχον ὁρῶν εἰκόνα τοῦ πλούτου, τὸ αὐτὸ πάσχει μειζόνως, ἅτε τυραννικωτέρῳ κατεχόμενος πάθει: καὶ χρὴ λοιπὸν ἢ μένειν ἐπὶ τῆς οἰκίας, ἢ ἐμβαλόντα ἐπὶ τῆς ἀγορᾶς, μυρίας λαβόντα πληγὰς ἀναχωρεῖν οἴκαδε: πολλὰ γὰρ τὰ λυποῦντα αὐτοῦ τοὺς ὀφθαλμούς. Καὶ καθάπερ ἐκεῖνος οὐδὲν ἕτερον ἢ τὴν γυναῖκα ὁρᾷ, οὕτω καὶ οὗτος πένητας μὲν καὶ τὰ ἄλλα πάντα παρατρέχει, ἵνα μηδὲ παραμυθίαν λάβῃ: πρὸς δὲ τοὺς εὐπόρους ἐνατενίζει τοὺς ὀφθαλμοὺς, πολὺν καὶ σφοδρὸν ἀπὸ τῆς ἐκείνων ὄψεως εἰς τὴν ἑαυτοῦ ψυχὴν εἰσάγων τὸ πῦρ. Πῦρ γάρ ἐστι χαλεπῶς κατεσθίον τὸν ἐμπεσόντα, καὶ εἰ μὴ γέεννα ἠπείλητο μηδὲ κόλασις, αὐτὰ τὰ παρόντα κόλασις ἦν, τὸ διηνεκῶς βασανίζεσθαι καὶ μηδέποτε πέρας εὑρίσκειν τοῦ νοσήματος. Καὶ ἤρκει καὶ ταῦτα μόνα πεῖσαι φυγεῖν τὴν ἀῤῥωστίαν: ἀλλ' οὐδὲν ἀνοίας χεῖρον, ἣ καὶ τοῖς ἀθυμίαν φέρουσι πράγμασι καὶ κέρδος οὐδὲν προσηλῶσθαι παρασκευάζει. Διὸ παρακαλῶ ἀρχόμενον ἐκκόπτειν τὸ πάθος. Καθάπερ γὰρ πυρετὸς παρὰ μὲν τὴν ἀρχὴν προσβαλὼν, οὐ σφόδρα φλέγει τῇ δίψῃ τοὺς κάμνοντας, ἐπιδοὺς δὲ καὶ τὴν φλόγα ἐπάρας, ἀνίατα διψᾷν παρασκευάζει λοιπόν: κἂν παράσχῃ τις αὐτοῖς ἐμφορηθῆναι τοῦ πόματος, οὗ σβέννυσιν, ἀλλ' ἐκκαίει τὴν κάμινον: οὕτω καὶ ἐπὶ τούτου συμβαίνει τοῦ πάθους: ἂν παρὰ τὴν ἀρχὴν εἰσελαῦνον εἰς τὴν ψυχὴν τὴν ἡμετέραν μὴ κωλύσωμεν μηδὲ ἀποκλείσωμεν τὰς θύρας, εἰσελθὸν λοιπὸν ἀνίατον ἐργάζεται τοῖς δεξαμένοις τὸ νόσημα. Καὶ γὰρ καὶ τὰ καλὰ καὶ τὰ κακὰ ὅταν ἐπιπλεῖον ἡμῖν ἐνδιατρίψῃ, δυνατώτερα γίνεται. εʹ. Καὶ ἐπὶ πάντων δὲ τῶν ἄλλων τοῦτο συμβαῖνον ἴδοι τις ἄν. Καὶ γὰρ φυτὸν ἄρτι μὲν ἐντεθὲν ἐπὶ τῆς γῆς, εὐκόλως ἀνασπᾶται: χρόνῳ δὲ πολλῷ ῥιζωθὲν, οὐκέτι, ἀλλὰ πολλῆς δεῖται τῆς μοχλείας: καὶ οἰκοδομὴ νεοπαγὴς μὲν οὖσα, περιτρέπεται εὐκόλως ὑπὸ τῶν ἐνοχλούντων: παγεῖσα δὲ καλῶς, πολλὰ παρέχει τοῖς καθαιρεῖν ἐπιχειροῦσι τὰ πράγματα: καὶ θηρίον τόποις ἐμφιλοχωρῆσαν πολλῷ χρόνῳ δυσκόλως ἐλαύνεται. Τοῖς μὲν οὖν οὐδέπω κατασχεθεῖσιν ὑπὸ τοῦ πάθους παρακαλῶ μὴ ἁλῶναι: εὐκολώτερον γὰρ φυλάξασθαι μὴ ἐμπεσεῖν, ἢ ἐμπεσόντας ἀποστῆναι. Τοῖς δὲ κατασχεθεῖσι καὶ κατεῤῥαγμένοις, ἐὰν θελήσωσιν ἐπιδοῦναι ἑαυτοὺς ἰατρῷ τῷ λόγῳ, πολλὴν ἐπαγγέλλομαι σωτηρίας ἐλπίδα τῇ τοῦ Θεοῦ χάριτι. Ἂν γὰρ τοὺς παθόντας καὶ περιπεσόντας τῷ νοσήματι, καὶ ἀνενεγκόντας ἐννοήσωσι, χρηστὰς ἕξουσιν ἐλπίδας ὑπὲρ τῆς τοῦ νοσήματος ἀπαλλαγῆς. Τίς οὖν περιέπεσε τῷ νοσήματι τούτῳ, καὶ ἀπηλλάγη ῥᾳδίως; Ὁ Ζακχαῖος ἐκεῖνος. Τί γὰρ τελώνου μᾶλλον φιλοχρήματον γένοιτ' ἄν; Ἀλλ' ἀθρόον ἐγένετο φιλόσοφος, καὶ πᾶσαν ἔσβεσε τὴν πυράν. Ὁ Ματθαῖος ὁμοίως: καὶ γὰρ καὶ οὗτος τελώνης ἦν, ἐν ἁρπαγῇ διηνεκεῖ ζῶν. Ἀλλὰ καὶ οὗτος ἀθρόον ἀπεδύσατο τὴν βλάβην, καὶ τὸ δίψος ἔσβεσε, καὶ πραγματείαν μετῆλθε πνευματικήν. Τούτους τοίνυν καὶ τοὺς κατ' αὐτοὺς ἐννοῶν, μηδὲ σὺ ἀπογνῷς. Ἂν γὰρ θέλῃς, δυνήσῃ ταχέως ἀνενεγκεῖν. Καὶ εἰ βούλει, κατὰ τὸν τῶν ἰατρῶν νόμον καὶ τὰ πρακτέα σοι μετὰ ἀκριβείας ὑπαγορεύσομεν. Δεῖ τοίνυν πρὸ τῶν ἄλλων ἁπάντων ἐκεῖνο κατορθοῦν, τὸ μὴ ἀπογινώσκειν μηδὲ ἀπελπίζειν ἑαυτῶν τὴν σωτηρίαν: μετὰ τοῦτο μὴ τὰ τῶν κατωρθωκότων παραδείγματα μόνον, ἀλλὰ καὶ τὰ τῶν ἐναπομεινάντων παθήματα ἐνορᾷν. Ὥσπερ γὰρ ἐνενοήσαμεν τὸν Ζακχαῖον καὶ τὸν Ματθαῖον, οὕτω δὴ καὶ τὸν Ἰούδαν λογίσασθαι χρὴ, καὶ τὸν Γιεζῆ, καὶ τὸν Ἄχαρ, καὶ τὸν Ἀχαὰβ, καὶ τὸν Ἀνανίαν, καὶ τὴν Σάπφειραν: ἵνα δι' ἐκείνων μὲν τὴν ἀπόγνωσιν ἐκβάλωμεν, διὰ τούτων δὲ τὴν ῥᾳθυμίαν ἐκκόψωμεν, μηδὲ ὑπτία γένηται ἡ ψυχὴ πρὸς τὴν τῶν ὑπαγορευομένων παραίνεσιν: καὶ παιδεύσωμεν ἑαυτοὺς λέγειν, ἃ τότε τῷ Πέτρῳ προσελθόντες ἔλεγον οἱ Ἰουδαῖοι: Τί δεῖ ποιεῖν ἵνα σωθῶμεν; καὶ ἀκουέτωσαν ἃ χρὴ ποιεῖν. Τί οὖν χρὴ ποιεῖν; Εἰδέναι τὴν εὐτέλειαν τῶν πραγμάτων, καὶ πῶς δραπέτης οἰκέτης καὶ ἀγνώμων ἐστὶν ὁ πλοῦτος, καὶ μυρίοις περιβάλλει κακοῖς τοὺς ἔχοντας: καὶ τὰ τοιαῦτα αὐτοῖς συνεχῶς ἐπᾴδωμεν ῥήματα. Καὶ καθάπερ ἰατροὶ τοὺς κάμνοντας ψυχρὸν αἰτοῦντας παραμυθοῦνται, παρέχειν λέγοντες, καὶ πηγὴν προφασιζόμενοι καὶ ἄγγος καὶ καιρὸν καὶ πολλὰ τοιαῦτα (ἂν γὰρ ἀθρόον ἀνανεύσωσιν, ὑπὸ τῆς μανίας αὐτοὺς ἀγριοῦσθαι παρασκευάζουσι): οὕτω δὴ καὶ ἡμεῖς πρὸς τοὺς φιλοχρημάτους ποιῶμεν: καὶ ὅταν λέγωσιν, ὅτι Πλουτῆσαι βουλόμεθα, μὴ λέγωμεν εὐθέως, ὅτι κακὸν ὁ πλοῦτος, ἀλλὰ συνθώμεθα, καὶ εἴπωμεν, ὅτι καὶ ἡμεῖς τοῦτο βουλόμεθα, ἀλλ' ἐν καιρῷ τῷ προσήκοντι, ἀλλὰ πλοῦτον ἀληθῆ, ἀλλὰ τὸν ἡδονὴν ἔχοντα ἀθάνατον, ἀλλὰ τὸν σοὶ συλλεγόμενον, καὶ μὴ ἑτέροις, πολλάκις δὲ καὶ ἐχθροῖς: καὶ τοὺς περὶ φιλοσοφίας λόγους εἰς μέσον ἄγωμεν, καὶ λέγωμεν, ὅτι Οὐ κελεύομεν μὴ πλουτεῖν, ἀλλὰ κακῶς μὴ πλουτεῖν: ἔξεστι γὰρ πλουτεῖν, ἀλλὰ χωρὶς πλεονεξίας, χωρὶς ἁρπαγῆς καὶ βίας καὶ τοῦ παρὰ πάντων ἀκούειν κακῶς. Καὶ τούτοις αὐτοὺς προλεαίνοντες τοῖς λόγοις, μηδέπω περὶ γεέννης διαλεγώμεθα: οὐ γὰρ ἀνέχεται ὁ κάμνων εὐθέως τῶν τοιούτων ῥημάτων. Διόπερ ἀπὸ τῶν παρόντων ἅπαντας τοὺς περὶ τούτων ποιώμεθα λόγους, καὶ λέγωμεν Τί βούλει ἀπὸ πλεονεξίας πλουτεῖν; ἵνα ἑτέροις μὲν τὸ χρυσίον ἀποκέηται καὶ τὸ ἀργύριον, σοὶ δὲ ἀραὶ καὶ κατηγορίαι μυρίαι; καὶ ὁ ἀποστερηθεὶς ὑπὸ τῆς τῶν ἀναγκαίων δάκνηται χρείας, καὶ ὀλοφύρηται, καὶ μυρίους ἐφέλκηταί σοι κατηγόρους, καὶ τῆς ἑσπέρας καταλαβούσης περιίῃ τὴν ἀγορὰν, ἐν τοῖς στενωποῖς ἐντυγχάνων πᾶσι, καὶ διαπορούμενος καὶ οὐδὲ ὑπὲρ τῆς νυκτὸς θαῤῥεῖν ἔχων; Πῶς γὰρ ἂν καθευδήσειε λοιπὸν, ὑπὸ τῆς γαστρὸς δακνόμενος, ἀγρυπνῶν, λιμῷ πολιορκούμενος, πάγου πολλάκις ὄντος καὶ ὑετοῦ καταφερομένου; Καὶ σὺ μὲν ἐκ βαλανείου λελουμένος ἐπανέρχῃ, μαλακοῖς θαλπόμενος ἱματίοις, γεγηθὼς καὶ χαίρων, καὶ ἐπὶ δεῖπνον ἕτοιμον τρέχων πολυτελές: ἐκεῖνος δὲ πανταχοῦ κατὰ τὴν ἀγορὰν ὑπὸ τοῦ κρυμοῦ καὶ τοῦ λιμοῦ συνεχῶς ἐλαυνόμενος, περιέρχεται συγκεκυφὼς καὶ χεῖρας προτείνων: καὶ οὐδὲ θαῤῥῶν ἀδεῶς τῷ ἐμπεπλησμένῳ καὶ ἀναπεπαυμένῳ ῥήματα προσενεγκεῖν ὑπὲρ τῆς ἀναγκαίας τροφῆς, πολλάκις δὲ καὶ ὑβρισθεὶς ἀνεχώρησεν. Ὅταν οὖν ἀνέλθῃς οἴκαδε, ὅταν ἐπὶ τῆς εὐνῆς ἀνακλιθῇς, ὅταν φῶς ᾖ περὶ τὸν οἶκον λαμπρὸν, ὅταν ἑτοίμη καὶ δαψιλὴς ἡ τράπεζα, τότε ἀναμνήσθητι τοῦ ταλαιπώρου καὶ ἀθλίου ἐκείνου, τοῦ περιιόντος κατὰ τοὺς κύνας ἐν τοῖς στενωποῖς καὶ τῷ σκότῳ καὶ τῷ πηλῷ, καίτοι πολλάκις ἐκεῖθεν ἀπιόντος οὐκ εἰς οἰκίαν οὐδὲ πρὸς γυναῖκα, οὐδ' εἰς εὐνὴν, ἀλλ' εἰς στιβάδα χόρτου, καθάπερ τοὺς κύνας ὁρῶμεν δι' ὅλης λυττῶντας νυκτός. Καὶ σὺ μὲν, κἂν μικράν τινα σταγόνα κατενεχθεῖσαν ἀπὸ τῆς στέγης ἴδῃς, πάντα ἀνατρέπεις τὸν οἶκον, οἰκέτας καλῶν, πάντα κινῶν: ἐκεῖνος δὲ ἐν ῥακίοις καὶ χόρτῳ καὶ πηλῷ κείμενος, ἅπαντα ὑπομένει τὸν κρυμόν. Ϛʹ. Ποῖον οὖν θηρίον τούτοις οὐκ ἂν κατακλασθείη τοῖς πράγμασι; τίς οὕτως ὠμὸς καὶ ἀπάνθρωπος, ὡς μὴ γενέσθαι τούτοις ἥμερος; Ἀλλὰ γὰρ εἰσί τινες, οἳ πρὸς τοσοῦτον ἀπηνείας ἥκουσιν, ὡς καὶ λέγειν ἄξια πάσχειν αὐτούς. Δέον γὰρ ἐλεεῖν καὶ δακρύειν καὶ συνδιαλύειν τὰς συμφορὰς, οἱ δὲ καὶ κατηγοροῦσιν ὠμῶς καὶ ἀπανθρώπως αὐτῶν: οὓς ἡδέως ἂν ἐροίμην: Τίνος ἕνεκεν ἄξια πάσχουσιν, εἰπέ μοι; ὅτι τρέφεσθαι βούλονται καὶ μὴ λιμώττειν; Οὐχὶ, φησὶν, ἀλλ' ὅτι ἀργοῦντες. Σὺ δὲ οὐκ ἀργῶν σπαταλᾷς; τί δὲ, οὐκ ἐργασίαν πολλάκις πάσης ἀργίας χαλεπωτέραν ἐργάζῃ, ἁρπάζων καὶ βιαζόμενος καὶ πλεονεκτῶν; Βέλτιον ἦν, εἰ καὶ σὺ ἤργεις τοιαύτην ἀργίαν: τοῦ γὰρ πλεονεκτεῖν τὸ οὕτως ἀργεῖν βέλτιον. Νῦν δὲ καὶ ἀλλοτρίαις ἐπεμβαίνεις συμφοραῖς, οὐ μόνον ἀργῶν, οὐδὲ μόνον ἀργίας χαλεπωτέραν ἐργασίαν μετιὼν, ἀλλὰ καὶ κατηγορῶν τῶν δυσημερούντων. Διηγώμεθα δὲ αὐτοῖς καὶ τὰς ἀλλοτρίας συμφορὰς, τὰς ὀρφανίας τὰς ἀώρους, τοὺς τὸ δεσμωτήριον οἰκοῦντας, τοὺς ἐν δικαστηρίοις σπαραττομένους, τοὺς περὶ τὸ ζῇν δεδοικότας, τὰς χηρείας τὰς ἀδοκήτους τῶν γυναικῶν, τὰς ἀθρόους μεταβολὰς τῶν πλουτούντων, καὶ τῷ φόβῳ τούτῳ καταμαλάττωμεν αὐτῶν τὴν διάνοιαν. Ἐν γὰρ τοῖς περὶ ἑτέρων διηγήμασι πείσομεν αὐτοὺς ταῦτα δεδοικέναι πάντως καὶ περὶ ἑαυτῶν. Ὅταν γὰρ ἀκούσωσιν, ὅτι ὁ τοῦ δεῖνος υἱὸς πλεονέκτου καὶ ἅρπαγος ἦν, τοῦ δεῖνος ἡ γυνὴ, τοῦ πολλὰ τυραννικὰ πεποιηκότος, μετὰ τὴν τελευτὴν τοῦ συνοικοῦντος μυρία ὑπέμεινε δεινὰ, τῶν ἀδικηθέντων καὶ τῇ γυναικὶ καὶ τοῖς παιδίοις ἐπιόντων, καὶ κοινοῦ πολέμου πάντοθεν ἠρμένου κατὰ τῆς οἰκίας τῆς ἐκείνου, κἂν πάντων ἀναισθητότερος ᾖ, καὶ αὐτὸς προσδοκῶν τὰ αὐτὰ πείσεσθαι, καὶ ὑπὲρ τῶν ἑαυτοῦ δεδοικὼς μήποτε τὰ αὐτὰ ὑπομείνωσι, σωφρονέστερος ἔσται. Πολλῶν δὲ ἡμῖν τοιούτων διηγημάτων ὁ βίος ἐμπέπλησται, καὶ οὐκ ἀπορήσομεν τῆς τοιαύτης διορθώσεως. Ὅταν δὲ ταῦτα λέγωμεν, μὴ ὡς παραινοῦντες μηδὲ ὡς συμβουλεύοντες αὐτὰ λέγωμεν, ἵνα μὴ φορτικώτερος γένηται ὁ λόγος, ἀλλ' ὡς ἐν τάξει διηγήματος: καὶ ἐξ ἑτέρας ἀκολουθίας ἐπὶ τὴν τοιαύτην ἀεὶ βαδίζωμεν τὴν διάλεξιν, καὶ συνεχῶς αὐτοὺς εἰς ταῦτα ἐμβάλλωμεν τὰ διηγήματα, μηδὲν ἕτερον συγχωροῦντες λαλεῖν, ἢ ταῦτα: πῶς ἡ τοῦ δεῖνος οἰκία λαμπρὰ καὶ περιφανὴς οὖσα κατέπεσε: πῶς οὕτως ἔρημός ἐστιν, ὡς εἰς ἑτέρων ἐλθεῖν χεῖρας τὰ ἐν αὐτῇ πάντα: πόσα δικαστήρια καθ' ἑκάστην ἡμέραν ὑπὲρ ταύτης συνίστατο τῆς οὐσίας, πόσα πράγματα: πόσοι τῶν οἰκετῶν ἐκείνου, οἱ μὲν ἐπαιτοῦντες, οἱ δὲ τὸ δεσμωτήριον οἰκοῦντες ἀπέθανον: καὶ ταῦτα πάντα ὡς ἐλεοῦντες τὸν ἀπελθόντα λέγωμεν, καὶ ὡς τὰ παρόντα ἐξευτελίζοντες, ἵνα καὶ τῷ φόβῳ καὶ τῷ ἐλέῳ καταμαλάξωμεν τὴν ἀπηνῆ διάνοιαν: καὶ ὅταν συσταλέντας ἴδωμεν τοῖς διηγήμασι τούτοις, τότε λοιπὸν αὐτοῖς καὶ τὸν περὶ τῆς γεέννης ἐπεισάγωμεν λόγον, μὴ ὡς τούτους φοβοῦντες, ἀλλ' ὡς ἑτέρους ἐλεοῦντες: καὶ λέγωμεν: Καὶ τί χρὴ λέγειν τὰ παρόντα; οὐδὲ γὰρ μέχρι τούτων ἕστηκε τὰ ἡμέτερα, ἀλλὰ χαλεπωτέρα δέξεται κόλασις τοὺς τοιούτους, καὶ ποταμὸς πυρὸς καὶ σκώληξ ἰοβόλος καὶ σκότος ἀτελεύτητον καὶ ἀθάνατοι κολάσεις. Ἂν τούτοις αὐτοὺς κατεπᾴδωμεν τοῖς διηγήμασι, καὶ ἡμᾶς αὐτοὺς κἀκείνους διορθώσομεν, καὶ τῆς ἀῤῥωστίας ταχέως ἀπαλλάξομεν, καὶ κατὰ τὴν ἡμέραν ἐκείνην ἐπαινέτην τὸν Θεὸν ἕξομεν, καθάπερ καὶ ὁ Παῦλός φησι: Καὶ τότε ὁ ἔπαινος ἑκάστου γενήσεται ἀπὸ τοῦ Θεοῦ. Ὁ μὲν γὰρ παρὰ ἀνθρώποις καὶ διαῤῥεῖ καὶ ἔστιν ὅτε οὐκ ἀπὸ ἀγαθῆς πολλάκις γίνεται διανοίας: ὁ δὲ παρὰ τοῦ Θεοῦ καὶ μένει διηνεκῶς καὶ διαλάμπει σαφῶς. Ὅταν γὰρ ὁ τὰ πάντα εἰδὼς πρὶν γενέσεως, καὶ πάθους ἐκτὸς ὢν ἐπαινῇ, τότε καὶ ἀναμφισβήτητός ἐστι τῆς ἀρετῆς ἡ ἀπόδειξις. Ταῦτα οὖν εἰδότες, τοιαῦτα πράττωμεν ὡς παρὰ τοῦ Θεοῦ ἐπαινεῖσθαι, καὶ τῶν μεγίστων τυχεῖν ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, 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.