Homily XII.

2 Cor. vi. 1, 2

And working together with Him we intreat also that ye receive not the grace of God in vain. For he saith, At an acceptable time I hearkened unto thee. And in a day of salvation did I succor thee.

For since he said, God beseeches, and we are ambassadors and suppliants unto you, that ye be “reconciled unto God:” lest they should become supine, he hereby again alarms and arouses them, saying: “We intreat that ye receive not the grace of God in vain.” ‘For let us not,’ he says, ‘therefore be at ease, because He beseeches and hath sent some to be ambassadors; nay, but for this very reason let us make haste to please God and to collect spiritual merchandise;’ as also he said above, “The love of God constraineth us,” (ch. v. 14.) that is presseth, driveth, urgeth us, ‘that ye may not after so much affectionate care, by being supine and exhibiting no nobleness, miss of such great blessings. Do not therefore because He hath sent some to exhort you, deem that this will always be so. It will be so until His second coming; until then He beseeches, so long as we are here; but after that is judgment and punishment.’ Therefore, he says, “we are constrained.”

For not only from the greatness of the blessings and His loving kindness, but also from the shortness of the time he urgeth them continually. Wherefore he saith also elsewhere, “For now is our salvation nearer.” (Rom. xiii. 11.) And again; “The Lord is at hand.” (Philip. iv. 5.) But here he does something yet more. For not from the fact that the remainder of the time is short and little, but also from its being the only season available, for salvation, he incited them.

For, “Behold,” he saith, “now is the acceptable time; behold, now is the day of salvation.” Let us therefore not let slip the favorable opportunity but display a zeal worthy of the grace. For therefore is it that we also press forward, knowing both the shortness and the suitableness of the time. Wherefore also he said; “And working together we intreat also. Working together” with you; ‘for we work together with you, rather than with God for Whom we are ambassadors. For He is in need of nothing, but the salvation all passeth over to you.’ But if it is even with God that he speaks of working together, he repudiates not even this [interpretation]; for he says in another place, “we are God’s fellow-workers:” (1 Cor. iii. 9.) in this way, saith he, to save men. Again, “We entreat also.” For he indeed, when beseeching, doth not barely beseech, but sets forth these His just claims; namely, that He gave His Son, the Righteous One that did not so much as know sin, and made Him to be sin for us sinners, that we might become righteous: which claims having, and being God, He displayed such goodness. But what we beseech is that ye would receive the benefit and not reject the gift. Be persuaded therefore by us, and “receive not the grace in vain.” For lest they should think that this of itself is “reconciliation,” believing on Him that calleth; he adds these words, requiting that earnestness which respects the life. For, for one who hath been freed from sins and made a friend to wallow in the former things, is to return again unto enmity, and to “receive the grace in vain,” in respect of the life. For from “the grace” we reap no benefit towards salvation, if we live impurely; nay, we are even harmed, having this greater aggravation even of our sins, in that after such knowledge and such a gift we have gone back to our former vices. This however he does not mention as yet: that he may not make his work harsh, but says only that we reap no benefit. Then he also reminds of a prophecy, urging and compelling them to bestir themselves in order to lay hold of their own salvation.

“For,” saith he, “He saith,

“At an acceptable time I hearkened unto thee,

“And in a day of salvation did I succor thee:

“behold, now is the acceptable time: behold, now is the day of salvation.”

“The acceptable time.” What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and all the rest. For how much toil would it have behoved us to undergo in order to obtain this “time!” But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it “acceptable,” because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. Wherefore also He calleth it acceptable. Whilst then we are yet in the lists347    ἐν τῷ σκάμματι., whilst we are at work in the vineyard, whilst the eleventh hour is left [us], let us draw nigh and show forth life; for it is also easy. For he that striveth for the mastery348    ἀγωνὶζόμενος, as 1 Cor. ix. 25. at such a time, when so great a gift hath been shed forth, when so great grace, will early obtain the prizes. For in the case of monarchs here below also, at the time of their festivals, and when they appear in the dress of Consuls, he who bringeth a small offering receiveth large gifts; but on the days in which they sit in judgment, much strictness, much sifting is requisite. Let us too therefore strive for the mastery in the time of this gift. It is a day of grace, of grace divine; wherefore with ease even we shall obtain the crown. For if when laden with so great evils He both received and delivered us: when delivered from all and contributing our part, shall He not rather accept us?

[2.] Then, as it is his constant wont, namely, to place himself before them and bid them hence to take their example, so he does in this place also. Wherefore also he addeth,

Ver. 3. “Giving no occasion of stumbling, that our ministration349    The ministry. be not blamed,” persuading them not from considering “the time” only, but also those that had successfully labored with them. And behold with what absence of pride350    ἀτύφως.. For he said not, ‘Look at us how we are such and such,’ but, for the present, it is only to do away accusation that he relates his own conduct. And he mentions two chief points of a blameless life, “none” in “any” thing. And he said not ‘accusation,’ but, what was far less, “occasion of stumbling;” that is, giving ground against us to none for censure, for condemnation, “that our ministration be not blamed;” that is, that none may take hold of it. And again, he said not, ‘that it be not accused,’ but that it may not have the least fault, nor any one have it in his power to animadvert upon it in any particular.

Ver. 4. “But in every thing commending ourselves as ministers of God.”

This is far greater.  For it is not the same thing to be free from accusation; and to exhibit such a character as in everything to appear “ministers of God.” For neither is it the same thing to be quit of accusation, and to be covered351    βρύειυ, ‘blossom.’ with praises. And he said not appearing, but “commending,” that is ‘proving.’ Then he mentions also whence they became such. Whence then was it? “In much patience,” he says, laying the foundation of those good things. Wherefore he said not barely “patience,” but “much,” and he shows also how great it was. For to bear some one or two things is no great matter. But he addeth even snow storms of trials in the words, “In afflictions, in necessities.” This is a heightening of affliction, when the evils are unavoidable, and there lies upon one as it were a necessity hardly extricable352    δυσδιεξὸδευτος. of misfortune. “In distresses.” Either he means those of hunger and of other necessaries, or else simply those of their trials.

Ver. 5. “In stripes, in imprisonments, in tossings to and fro353    ἀκαταστασίαις, so translated in the margin of the Author. Version, which, it will be seen, agrees best with the comment of St. Chrysostom..”

Yet every one of these by itself was intolerable, the being scourged only, and being bound only, and being unable through persecution to remain fixed354    στήναι. any where, (for this is in ‘tossings to and fro,’) but when both all, and all at once, assail, consider what a soul they need. Then along with the things from without, he mentions those imposed by himself.

Ver. 5, 6. “In labors, in watchings, in fastings; in pureness.”

But by “pureness” here, he means either chasteness again, or general purity, or incorruptness, or even his preaching the Gospel freely.

“In knowledge.” What is “in knowledge?” In wisdom such as is given from God; that which is truly knowledge; not as those that seem to be wise and boast of their acquaintance with the heathen discipline, but are deficient in this.

“In long-suffering, in kindness.” For this also is a great note of a noble soul, though exasperated and goaded on every side, to bear all with long-suffering. Then to show whence he became such, he added;

“In the Holy Ghost.” ‘For in Him,’ he saith, ‘we do all these good works.’ But observe when it is that he has mentioned the aid of the Holy Ghost. After he had set forth what was from himself. Moreover, he seems to me to say another thing herein. What then is this? Namely, ‘we have both been filled with abundance of the Spirit and hereby also give a proof of our Apostleship in that we have been counted worthy of spiritual gifts.’ For if this be grace also, yet still he himself was the cause who by his good works and his toils355    Literally ‘sweats.’ attracted that grace. And if any should assert that besides what has been said, he shows that in his use of the gifts of the Spirit also he gave none offence; he would not miss of his meaning. For they who received the [gift of] tongues amongst them and were lifted up, were blamed. For it is possible for one even in receiving a gift of the Spirit, not to use it aright. ‘But not so we,’ he saith, ‘but in the Spirit also, that is, in the gifts also, we have been blameless.’

“In love unfeigned.” This was the cause of all those good things; this made him what he was; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him.

Ver. 7. “In the word of truth.”

 A thing he says in many places, that ‘we continued neither to handle the word of God deceitfully nor to adulterate it.’

“In the power of God.” That which he always does ascribing nothing to himself but the whole to God, and imputing whatsoever he hath done aright to Him, this he hath done here also. For since he uttered great things, and affirmed that he had manifested in all things an irreproachable life and exalted wisdom, he ascribes this to the Spirit and to God. For neither were those commonplace things which he had said. For if it be a difficult thing even for one who lives in quiet to do aright and be irreproachable, consider him who was harassed by so great temptations, and yet shone forth through all, what a spirit he was of!  And yet he underwent not these alone, but even far more than these, as he mentions next. And what is indeed marvelous is, not that he was irreproachable though sailing in such mighty waves, nor that he endured all nobly, but all with pleasure even. Which things, all, he makes clear to us by the next words, saying,

“By the armor of righteousness on the right and the left.”

[3.] Seest thou his self-possession of soul and well-strung spirit? For he shows that afflictions are arms not only which strike not down, but do even fortify and make stronger. And he calls those things ‘left,’ which seem to be painful; for such those are which bring with them the reward. Wherefore then doth he call them thus? Either in conformity with the conception of the generality, or because God commanded us to pray that we enter not into temptation.

Ver. 8. “By glory and dishonor, by evil report and good report.”

What saying thou? That thou enjoyest honor, and setting down this as a great thing? ‘Yes,’ he saith. Why, forsooth? For to bear dishonor indeed is a great thing, but to partake of honor requires not a vigorous356    νέανικῆς. soul. Nay, it needs a vigorous and exceeding great soul, that he who enjoys it may not be thrown and break his neck357    ἐκτραχηλισθῆναι.. Wherefore he glories in this as well as in that, for he shone equally in both. But how is it a weapon of righteousness? Because that the teachers are held in honor induceth many unto godliness. And besides, this is a proof of good works, and this glorifieth God. And this is, further, an instance of the wise contrivance of God, that by things which are opposite He brings in the Preaching. For consider. Was Paul bound? This too was on behalf of the Gospel. For, saith he, “the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear.” (Philip. i. 12, 14.) Again, did he enjoy honor? This too again rendered them more forward. “By evil report and good report.” For not only did he bear those things nobly which happen to the body, the ‘afflictions,’ and whatever he enumerated, but those also which touch the soul; for neither are these wont to disturb slightly. Jeremiah at least having borne many temptations, gave in358    ἀπηγόρευε. upon these, and when he was reproached, said, “I will not prophesy, neither will I name the Name of the Lord.359    So Chrys. not exactly agreeing either with the English Version or the LXX.” (Jer. xx. 9.) And David too many places complains of reproach. Isaiah also, after many things, exhorteth concerning this, saying, “Fear ye not the reproach of men, neither be ye overcome by their reviling.” (Is. li. 7. LXX.) And again, Christ also to His disciples; “When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad,” (Matt. v. 11, 12.) He saith, “for great is your reward in heaven.” Elsewhere too He says,” And leap for joy.” (Luke vi. 23.) But He would not have made the reward so great, had not the contest been a great one. For in tortures the body also shareth the anguish with the soul; for the pain is both of the body and of the soul; but here it is of the soul alone. Many at any rate have fallen by these alone, and have lost their own souls. And to Job also the reproaches of his friends appeared more grievous than the worms and the sores. For there is nothing, there is nothing more intolerable to those in affliction than a word capable of stinging the soul. Wherefore along with the perils and the toils he names these also, saying, “By glory and dishonor.” At any rate, many of the Jews also on account of glory derived from the many would not believe. For they feared, not lest they should be punished, but lest they should be put out of the synagogue. Wherefore He saith, “How can ye believe which receive glory one of another?” (John v. 44.) And we may see numbers who have indeed despised all dangers, but have been worsted by glory.

[4.] “As deceivers, and yet true.”

This is, “by evil report and good report.”

Ver. 9. “As unknown, and yet well known.” This is, “by glory and dishonor.” For by some they were well known and much sought after, whilst others designed not to know them at all.

“As dying, and behold, we live.”

As under sentence of death and condemned; which was itself also matter of dishonor. But this he said, to show both the unspeakable power of God and their own patience. For so far as those who plotted against us were concerned, we died; and this is what all suppose; but by God’s aid we escaped the dangers. Then to manifest also on what account God permits these things, he added, “As chastened, and not killed.”

Showing that the gain accruing to them from their temptations, even before the rewards, was great, and that their enemies against their will did them service.

Ver. 10. “As sorrowful, yet alway rejoicing.”

For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full360    ακμάζουςαν.. And he said not “rejoicing” only, but added also its perpetuity, for he says “alway rejoicing.” What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater.

“As poor, yet making many rich.”

Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them. And this too he signified by what follows, saying,

“As having nothing, and yet possessing all things.”

And how can this be? Yea rather, how can the opposite be? For he that possesseth many things hath nothing; and he that hath nothing possesseth the goods of all361    τά πάντων Ben. τά πάντα.. And not here only, but also in the other points, contraries were produced by their contraries. But if thou marvellest how it is possible for one that hath nothing to have all things, let us bring forth this man himself into the midst, who commanded the world and was lord not only of their substance, but of their very eyes even. “If possible,” he says, “ye would have plucked out your eyes, and have given them to me.” (Gal. iv. 15.)

Now these things he says, to instruct us not to be disturbed at the opinions of the many, though they call us deceivers, though they know us not, though they count us condemned362    καταδίκους., and appointed unto death, to be in sorrow, to be in poverty, to have nothing, to be (us, who are in cheerfulness) desponding: because that the sun even is not clear to the blind, nor the pleasure of the sane intelligible363    δήλη. to the mad. For the faithful only are right judges of these matters, and are not pleased and pained at the same things as other people. For if any one who knew nothing of the games were to see a boxer, having wounds upon him and wearing a crown; he would think him in pain on account of the wounds, not understanding the pleasure the crown would give him. And these therefore, because they know what we suffer but do not know for what we suffer them, naturally suspect that there is nought besides these; for they see indeed the wrestling and the dangers, but not the prizes and the crowns and the subject364    ὐπόθεσιν, see below. of the contest. What then were the “all things” which Paul possessed, when he said, “As having nothing, and yet possessing all things?” Things temporal365    βιωτικα., things spiritual. For he whom the cities received as an angel, for whom they would have plucked out their own eyes and have given them to him, (Gal. iv. 14, 15.) he for whom they laid down their own necks, how had he not all things that were theirs?  (Rom. xvi. 4.) But if thou desirest to see the spiritual also, thou wilt find him in these things also especially rich. For he that was so dear to the King of all as even to share in unspeakable things with the Lord of the angels, (ch. xii. 4.) how was not he more opulent than all men, and had all things? Devils had not else been so subject to him, suffering and disease had not so fled away366    ἐδραπέτευσε..

[5.] And let us therefore, when we suffer aught for Christ’s sake, not merely bear it nobly but also rejoice. If we fast, let us leap for joy as if enjoying luxury; if we be insulted, let us dance as if praised; if we spend, let us feel as if gaining; if we bestow on the poor, let us count ourselves to receive: for he that gives not thus will not give readily. When then thou hast a mind to scatter abroad, look not at this only in almsgiving, but also in every kind of virtue, compute not alone the severity of the toils, but also the sweetness of the prizes; and before all the subjects of this wrestling, our Lord Jesus; and thou wilt readily enter upon the contest, and wilt live the whole time in pleasure. For nothing is wont so to cause pleasure as a good conscience.

Therefore Paul indeed, though wounded every day, rejoiced and exulted; but the men of this day, although they endure not a shadow even367    οὐδὲ ὄναρ. of what he did, grieve and make lamentations from no other cause than that they have not a mind full of heavenly philosophy. For, tell me, wherefore the lamentation? Because thou art poor, and in want of necessaries?  Surely for this thou oughtest rather to make lamentation, [not]368    All the mss. have the word “not,” but the sense seems to require its omission. because thou weepest, not because thou art poor, but because thou art mean-spirited; not because thou hast not money, but because thou prizest money so highly. Paul died daily, yet wept not but even rejoiced; he fought with continual hunger, yet grieved not but even gloried in it. And dost thou, because thou hast not all the year’s provisions stored up, grieve and beat thyself?  ‘Yes,’ he replies, ‘for he had to care only for his own needs, whilst I have besides to care for servants, and children, and wife.’ Rather, he alone had not to care for his own needs, but for the whole world’s. And thou indeed [hast to care] for one household, but he for those so many poor at Jerusalem, for those in Macedonia, for those everywhere in poverty, for those who give to them no less than for those who receive. For his care for the world was of a twofold nature, both that they might not be destitute of necessaries, and that they might be rich in spiritual things. And thy famishing children distress not thee so much as all the concerns of the faithful did him. Why do I say, of the faithful? For neither was he free from care for the unfaithful, but was so eaten up with it that he wished even to become accursed for their sakes; but thou, were a famine to rage ten thousand times over, wouldest never choose to die for any whomsoever. And thou indeed carest for one woman, but he for the Churches throughout the world. For he saith, “My anxiety for all the Churches.” (ch. xi. 28.) How long then, O man, dost thou trifle, comparing thyself with Paul; and wilt not cease from this thy much meanness of spirit? For it behoveth to weep, not when we are in poverty but when we sin; for this is worthy of lamentations, as all the other things are of ridicule even. ‘But,’ he saith, ‘this is not all that grieves me; but that also such an one is in power, whilst I am unhonored and outcast.’ And what is this? for the blessed Paul too appeared to the many to be unhonored and an outcast. ‘But,’ saith he, ‘he was Paul.’ Plainly then not the nature of the things, but thy feebleness of spirit causeth thy desponding. Lament not therefore thy poverty, but thyself who art so minded, yea rather, lament not thyself, but reform thee; and seek not for money, but pursue that which maketh men of more cheerful countenance than thousands of money, philosophy and virtue. For where indeed these are, there is no harm in poverty; and where these are not there is no good in money. For tell me, what good is it when men are rich indeed, but have beggarly souls? Thou dost not bewail thyself, so much as that rich man himself, because he hath not the wealth of all. And if he doth not weep as thou dost, yet lay open his conscience, and thou wilt see his wailings and lamentations.

Wilt thou that I show thee thine own riches, that thou mayest cease to count them happy that are rich in money? Seest thou this heaven here, the sun, this bright and far shining star, and that gladdeneth our eyes, is not this too set out369    πρόκειται. common to all? and do not all enjoy it equally, both poor and rich? And the wreath of the stars and the orb of the moon, are they not left equally to all? Yea, rather, if I must speak somewhat marvellous, we poor enjoy these more than they. For they indeed being for the most part steeped in drunkenness, and passing their time in revellings and deep sleep, do not even perceive these things, being always under cover370    ὑπωῤόφιοι. and reared in the shade371    σκιατραφούμενοι.: but the poor do more than any enjoy the luxury of these elements. And further, if thou wilt look into the air which is every where diffused, thou wilt see the poor man enjoying it in greater both freshness and abundance. For wayfarers and husbandmen enjoy these luxuries more than the inhabitants of the city; and again, of those same inhabitants of the city, the handicraftsmen more than those who are drunken all the day. What too of the earth, is not this left common to all? ‘No,’ he saith. How sayest thou so? tell me. ‘Because the rich man, even in the city, having gotten himself several plethra, raises up long fences round them; and in the country cuts off for himself many portions.’ What then?  When he cuts them off, does he alone enjoy them? By no means, though he should contend for it ever so earnestly. For the produce he is compelled to distribute amongst all, and for thee he cultivates grain, and wine, and oil, and every where ministers unto thee. And those long fences and buildings, after his untold expense and his toils and drudgery he is preparing for thy use, receiving from thee only a small piece of silver for so great a service. And in baths and every where, one may see the same thing obtaining; the rich of it all with perfect ease. And his enjoyment of the earth is no more than thine; for sure he filleth not ten stomachs, and thou only one. ‘But he partaketh of costlier meats?’ Truly, this is no mighty superiority; howbeit, even here, we shall find thee to have the advantage. For this costliness is therefore thought by thee a matter of envy because the pleasure with it is greater. Yet this is greater in the poor man’s case; yet not pleasure only, but health also; and in this alone is the advantage with the rich, that he maketh his constitution feebler and collects more abundant fountains of disease. For the poor man’s diet is all ordered according to nature, but his through its excess resulteth in corruption and disease.

[6.] But if ye will, let us also look at this same thing in an example. For if it were requisite to light a furnace, and then one man were to throw in silken garments and fine linens, many and numberless, and so kindle it; and another logs of oak and pine, what advantage would this man have over that? None, but even disadvantage. But what? (for there is nothing to prevent our turning the same illustration round after another manner,) if one were to throw in logs, and another were to light his fire under bodies, by which furnace wouldest thou like to stand, that with the logs, or that with the bodies? Very plainly that with the logs. For that burns naturally and is a pleasant spectacle to the beholders: whilst this with the steam, and juices, and smoke, and the stench of the bones would drive every one away. Didst thou shudder at the hearing, and loathe that furnace? Like it are the bellies of the rich. For in them one would find more rottenness than in that furnace, and stinking vapors, and filthy humors, because that, all over in every part, indigestion abounds in consequence of their surfeiting. For the natural heat not sufficing for the digestion of the whole but being smothered under them, they lie smoking above, and the unpleasantness produced is great. To what then should one compare those stomachs of theirs? Yet do not be offended at what I say, but if I do not say true things, refute me. To what then should one compare them? for even what has been said is not enough to show their wretched plight. I have found another resemblance yet. What then is it? As in the sewers where there is accumulation of refuse, of dung, hay, stubble, stones, clay, frequent stoppages occur; and then the stream of filth overflows at top: so also it happeneth with the stomachs of those people. For these being stopped up below, the greater part of these villainous streams spurts up above. But not so with the poor, but like those fountains which well forth pure streams, and water gardens and pleasure grounds372    παραδείσους., so also are their stomachs pure from such-like superfluities. But not such are the stomachs of the rich, or rather of the luxurious; but they are filled with humors, phlegm, bile, corrupted blood, putrid rheums, and other suchlike matters. Wherefore no one, if he lives always in luxury, can bear it even for a short time; but his life will be spent in continual sicknesses. Wherefore I would gladly ask them, for what end are meats given? that we may be destroyed, or be nourished? that we may be diseased, or be strong? that we may be healthful, or be sickly? Very plainly, for nourishment, creating unto the body disease and sickness? But not so the poor man; on the contrary, by his plain diet he purchases to himself health, and vigor, and strength. Weep not then on account of poverty, the mother of health, but even exult in it; and if thou wouldest be rich, despise riches. For this, not the having money but the not wanting to have it, is truly affluence. If we can achieve this, we shall both be here more affluent than all that are rich, and there shall obtain the good things to come, whereunto may all we attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙΒʹ. Συνεργοῦντες δὲ καὶ παρακαλοῦμεν, μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς. Λέγει γάρ: Καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. αʹ. Ἐπειδὴ γὰρ εἶπεν, ὅτι Ὁ Θεὸς παρακαλεῖ, καὶ ἡμεῖς πρεσβεύομεν καὶ ἱκετεύομεν, καταλλάγητε τῷ Θεῷ: ἵνα μὴ ἀναπέσωσιν, ἐντεῦθεν αὐτοὺς πάλιν φοβεῖ καὶ διανίστησι λέγων, Παρακαλοῦμεν, μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς. Μὴ γὰρ, ἐπειδὴ παρακαλεῖ, φησὶ, καὶ ἔπεμψε πρεσβευσομένους, διὰ τοῦτο ῥᾳθυμῶμεν: ἀλλὰ δι' αὐτὸ μὲν οὖν τοῦτο καὶ ἐπειγώμεθα πρὸς τὸ ἀρέσαι τῷ Θεῷ, καὶ πνευματικὴν συναγαγεῖν ἐμπορίαν (ὅπερ καὶ ἀνωτέρω ἔλεγεν, ὅτι Ἡ ἀγάπη τοῦ Θεοῦ συνέχει ἡμᾶς: τουτέστι, θλίβει, ὠθεῖ, κατεπείγει), ἵνα μὴ μετὰ τοσαύτην κηδεμονίαν ἀναπεσόντες, καὶ μηδὲν γενναῖον ἐπιδειξάμενοι, τῶν τοσούτων ἐκπέσητε ἀγαθῶν. Μὴ τοίνυν, ἐπειδὴ ἔπεμψε παρακαλέσοντας, νομίσητε τοῦτο ἀεὶ εἶναι: μέχρι τῆς παρουσίας αὐτοῦ τῆς δευτέρας τοῦτο ἔσται, μέχρι τότε παρακαλεῖ, ἕως ἂν ὦμεν ἐνταῦθα: μετὰ δὲ ταῦτα δίκη καὶ κόλασις. Διὰ τοῦτο, Συνεχόμεθα, φησίν. Οὐδὲ γὰρ ἀπὸ τοῦ μεγέθους τῶν ἀγαθῶν αὐτοὺς καὶ τῆς φιλανθρωπίας μόνον, ἀλλὰ καὶ ἀπὸ τῆς βραχύτητος τῆς τοῦ καιροῦ κατεπείγει ἀεί. Διὸ καὶ ἀλλαχοῦ φησι, Νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία: καὶ πάλιν, Ὁ Κύριος ἐγγύς. Ἐνταῦθα δέ τι καὶ πλέον ποιεῖ. Οὐδὲ γὰρ ἀπὸ τοῦ τὸ λειπόμενον τοῦ χρόνου βραχὺ καὶ μικρὸν εἶναι, ἀλλὰ καὶ ἀπὸ τοῦ τοῦτον μόνον τὸν καιρὸν ἐπιτήδειον εἶναι εἰς σωτηρίαν, ἐνάγει. Ἰδοὺ γὰρ, φησὶ, νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ ἡμέρα σωτηρίας. Μὴ τοίνυν προδῶμεν τὸ εὔκαιρον, ἀλλ' ἐπιδειξώμεθα ἀξίαν τῆς χάριτος τὴν σπουδήν. Διὰ τοῦτο γὰρ καὶ ἡμεῖς ἐπειγόμεθα, καὶ τὸ βραχὺ καὶ τὸ ἐπιτήδειον εἰδότες τοῦ καιροῦ: διὸ καὶ ἔλεγε, Συνεργοῦντες δὲ καὶ παρακαλοῦμεν. Συνεργοῦντες ὑμῖν: ὑμῖν γὰρ συνεργοῦμεν μᾶλλον, ἢ τῷ Θεῷ, ὑπὲρ οὗ πρεσβεύομεν. Οὐδενὸς γὰρ ἐκεῖνος δεῖται, ἀλλ' ἡ σωτηρία πᾶσα εἰς ὑμᾶς διαβαίνει. Εἰ δὲ καὶ τῷ Θεῷ λέγει συνεργεῖν, οὐδὲ τοῦτο παραιτεῖται: καὶ γὰρ ἀλλαχοῦ φησι, Θεοῦ γάρ ἐσμεν συνεργοί. Ταύτῃ φησὶ τοὺς ἀνθρώπους σώζειν πάλιν: Καὶ παρακαλοῦμεν. Ἐκεῖνος μὲν γὰρ παρακαλῶν, οὐχ ἁπλῶς παρακαλεῖ, ἀλλὰ ταῦτα προτεινόμενος τὰ δικαιώματα: ὅτι τὸν Υἱὸν ἔδωκε τὸν δίκαιον, τὸν οὐδὲ ἁμαρτίαν εἰδότα, καὶ ἁμαρτίαν αὐτὸν ἐποίησεν ὑπὲρ ἡμῶν τῶν ἁμαρτωλῶν, ἵνα ἡμεῖς γενώμεθα δίκαιοι: ἅπερ ἔχοντα, καὶ Θεὸν ὄντα, οὐδὲ παρακαλεῖν δεῖ, καὶ ταῦτα ἀνθρώπους, καὶ προσκεκρουκότας, ἀλλὰ παρακαλεῖσθαι καθ' ἑκάστην ἡμέραν: ἀλλ' ὅμως παρακαλεῖ: ἡμεῖς δὲ παρακαλοῦμεν, δικαίωμα μὲν μηδὲν ἔχοντες ἡμῶν εἰπεῖν οὐδὲ εὐεργέτημα, ἓν δὲ μόνον, τὸ ὑπὲρ Θεοῦ, καὶ τοιαῦτα ἐπιδειξαμένου, παρακαλεῖν. Παρακαλοῦμεν δὲ ἵνα τὴν εὐεργεσίαν δέξησθε, καὶ μὴ ἀποκρούσησθε τὴν δωρεάν. Πείσθητε τοίνυν ἡμῖν, καὶ μὴ εἰς κενὸν τὴν χάριν δέξησθε. Ἵνα γὰρ μὴ νομίσωσιν, ὅτι τοῦτό ἐστι καταλλαγὴ μόνον, τὸ πιστεῦσαι τῷ καλοῦντι, ἐπάγει ταῦτα, τὴν περὶ τὸν βίον σπουδὴν ἀπαιτῶν. Τὸ γὰρ ἀπαλλαγέντα ἁμαρτημάτων καὶ φίλον γενόμενον, τοῖς προτέροις ἐγκαλινδεῖσθαι πάλιν, ἐπ' ἔχθραν ἐπανελθεῖν ἐστι, καὶ εἰς κενὸν τὴν χάριν δέξασθαι, κατὰ τὸν τοῦ βίου λόγον. Οὐδὲν γὰρ ἀπὸ τῆς χάριτος μέγα ὠφελούμεθα εἰς σωτηρίαν, ἀκαθάρτως ζῶντες: ἀλλὰ καὶ βλαπτόμεθα μειζόνως ταύτῃ βαρούμενοι καὶ ἐν τοῖς ἁμαρτήμασιν, ὅτι καὶ μετὰ ἐπίγνωσιν τοιαύτην καὶ δωρεὰν ἐπὶ τὰ πρότερα ἐπανήλθομεν κακά. Ἀλλὰ τοῦτο μὲν οὐδέπω τίθησιν, ὥστε μὴ τραχὺν ποιῆσαι τὸν λόγον: ὅτι δὲ οὐδὲν ὠφελούμεθα λέγει μόνον. Εἶτα καὶ προφητείας ἀναμιμνήσκει, κατεπείγων αὐτοὺς, καὶ συνωθῶν εἰς τὸ διαναστῆναι πρὸς τὴν τῆς οἰκείας σωτηρίας ἀντίληψιν. Λέγει γὰρ, φησί: Καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας. Καιρὸς εὐπρόσδεκτος: ποῖος οὗτος; Ὁ τῆς δωρεᾶς, ὁ τῆς χάριτος, ὅτε οὐκ ἔστιν εὐθύνας ἀπαιτηθῆναι τῶν ἁμαρτημάτων οὐδὲ δίκην δοῦναι, ἀλλὰ μετὰ τῆς ἀπαλλαγῆς καὶ μυρίων ἀπολαῦσαι ἀγαθῶν, δικαιοσύνης, ἁγιασμοῦ, τῶν ἄλλων ἁπάντων. Πόσα γὰρ ἔδει καμεῖν, ὥστε ἐπιτυχεῖν τοῦ καιροῦ τούτου; ἀλλ' ἰδοὺ, μηδὲν καμόντων ἡμῶν παραγέγονεν ἄφεσιν φέρον ἁπάντων τῶν ἔμπροσθεν. Διὸ καὶ εὐπρόσδεκτον καλεῖ, ἐπειδὴ καὶ τοὺς μυρία πεπλημμεληκότας προσεδέχετο, καὶ οὐχ ἁπλῶς προσεδέχετο, ἀλλ' εἰς τὴν ἀνωτάτω ἦγε τιμήν: καθάπερ, ἐπειδὰν ἔλθῃ βασιλεὺς, οὐ δικαστηρίου καιρὸς, ἀλλὰ χάριτος καὶ σωτηρίας. Διὸ καὶ εὐπρόσδεκτον αὐτὸν καλεῖ, ἕως οὗ ἔτι ἐν τῷ σκάμματί ἐσμεν, ἕως ἐν τῷ ἀμπελῶνι ἐργαζόμεθα, ἕως λείπεται ἡ ἑνδεκάτη. βʹ. Προσέλθωμεν, καὶ βίον ἐπιδειξώμεθα ἀγαθόν: καὶ γὰρ εὔκολον. Ὁ γὰρ ἐν τοιούτῳ καιρῷ ἀγωνιζόμενος, ἐν ᾧ τοσαύτη κέχυται δωρεὰ, ἐν ᾧ τοσαύτη χάρις, εὐκόλως ἐπιτεύξεται τῶν βραβείων. Καὶ γὰρ ἐπὶ βασιλέων τῶν κάτω ἐν μὲν τῷ καιρῷ τῶν ἑορτῶν αὐτῶν, καὶ ὅτε ἐν ὑπάτων φαίνονται σχήματι, καὶ ὁ μικρὸν προσενεγκὼν μεγάλας λαμβάνει δωρεάς: ἐν δὲ ταῖς ἡμέραις, αἷς ἂν δικάζωσι, πολλῆς ἀκριβείας χρεία, πολλῆς ἐξετάσεως. Καὶ ἡμεῖς τοίνυν ἐν τῷ καιρῷ τῆς δωρεᾶς ταύτης ἀγωνισώμεθα: ἡμέρα χάριτός ἐστι, χάριτος θείας: διὸ καὶ εὐκόλως ἐπιτευξόμεθα τῶν στεφάνων. Εἰ γὰρ τοσούτων γέμοντας κακῶν καὶ προσήκατο, καὶ ἀπήλλαξε: πάντων ἀπαλλαγέντας, καὶ τὰ παρ' ἑαυτῶν εἰσφέροντας, οὐ πολλῷ μᾶλλον προσδέξεται; Εἶτα, ὅπερ ἀεὶ ποιεῖ, ἑαυτὸν μέσον τιθεὶς, καὶ ἐντεῦθεν κελεύων τὸ παράδειγμα λαμβάνειν, τοῦτο καὶ ἐνταῦθα ἐργάζεται: διὸ καὶ ἐπάγει, Μηδεμίαν ἐν μηδενὶ διδόντες προσκοπὴν, ἵνα μὴ μωμηθῇ ἡ διακονία ἡμῶν: οὐκ ἀπὸ τοῦ καιροῦ μόνον, ἀλλὰ καὶ ἀπὸ τῶν κατορθωσάντων αὐτοὺς πείθων. Καὶ ὅρα πῶς ἀτύφως, οὐ γὰρ εἶπε Προσέχετε εἰς ἡμᾶς ὅτι τοιοῦτοί ἐσμεν: ἀλλὰ τέως ἐπ' ἀναιρέσει κατηγορίας τὰ καθ' ἑαυτὸν διηγεῖται. Καὶ δύο τίθησιν ὑπερβολὰς ἀμώμου βίου, Μηδεμίαν ἐν μηδενὶ, λέγων. Καὶ οὐκ εἶπε κατηγορίαν, ἀλλ' ὃ πολλῷ ἔλαττον ἦν, Προσκοπήν: τουτέστι, μέμψιν. κατάγνωσιν μηδενὶ παρέχοντες καθ' ἡμῶν. Ἵνα μὴ μωμηθῇ ἡ διακονία ἡμῶν. Τουτέστιν, ἵνα μή τις αὐτῆς ἐπιλάβηται. Καὶ οὐκ εἶπε πάλιν, Ἵνα μὴ κατηγορηθῇ, ἀλλ', Ἵνα μηδὲ τὴν τυχοῦσαν αἰτίαν ἔχῃ, μή τις αὐτῇ εἰς ὁτιοῦν ἐπισκῆψαι δυνηθῇ. Ἀλλ' ἐν παντὶ συνιστῶντες ἑαυτοὺς, ὡς Θεοῦ διάκονοι. Τοῦτο πολλῷ μεῖζον. Οὐ γάρ ἐστιν ἴσον κατηγορίας ἐλεύθερον εἶναι, καὶ τοιαῦτα ἐπιδείκνυσθαι, ὡς πάντοθεν φαίνεσθαι διακόνους ὄντας Θεοῦ: οὐ γάρ ἐστιν ἴσον ἀπηλλάχθαι κατηγορίας, καὶ ἐγκωμίοις βρύειν. Καὶ οὐκ εἶπε, Φαινόμενοι, ἀλλὰ, Συνιστῶντες, τουτέστιν, ἀποδεικνύντες. Εἶτα λέγει καὶ πόθεν τοιοῦτοι ἐγένοντο. Πόθεν οὖν ἐγένοντο; Ἐν ὑπομονῇ πολλῇ, φησί: τὸν θεμέλιον τῶν ἀγαθῶν τιθείς. Διόπερ οὐδὲ ἁπλῶς ὑπομονὴν εἶπεν, ἀλλὰ πολλὴν, καὶ δείκνυσιν αὐτῆς καὶ τὸ μέγεθος. Τὸ γὰρ ἕν τι καὶ δεύτερον ἐνεγκεῖν, οὐδὲν μέγα: ἀλλ' ἐπάγει καὶ τὰς νιφάδας τῶν πειρασμῶν, λέγων, Ἐν θλίψεσιν, ἐν ἀνάγκαις. Τοῦτο ἐπίτασις θλίψεως, ὅταν ἄφυκτα ᾖ τὰ κακὰ, καὶ ὥσπερ ἀνάγκη τις ἐπικέηται τῶν δεινῶν δυσδιεξόδευτος. Ἐν στενοχωρίαις. Ἤτοι ταῖς τοῦ λιμοῦ φησι, καὶ ταῖς τῶν ἄλλων ἀναγκαίων: ἢ καὶ ἁπλῶς ταῖς τῶν πειρασμῶν. Ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις. Καίτοι τούτων καθ' ἑαυτὸ ἕκαστον ἀφόρητον ἦν, καὶ τὸ μαστίζεσθαι μόνον, καὶ τὸ δεδέσθαι μόνον, καὶ τὸ μηδαμοῦ δύνασθαι στῆναι ἐλαυνόμενον: τοῦτο γάρ ἐστιν, Ἐν ἀκαταστασίαις: ὅταν δὲ καὶ πάντα, καὶ ὁμοῦ πάντα ἐπίῃ, ἐννόησον ἡλίκης δεῖται ψυχῆς. Εἶτα μετὰ τῶν ἔξωθεν καὶ τὰ παρ' ἑαυτοῦ τίθησιν. Ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, ἐν ἁγνότητι. Διὰ τούτων τοὺς καμάτους αἰνίττεται, οὓς ἔκαμε περιιὼν καὶ ἐργαζόμενος, τὰς νύκτας ἐν αἷς ἐδίδασκεν, ἢ ὅτι καὶ ἐν αὐταῖς εἰργάζετο. Καὶ μετὰ τούτων ἁπάντων οὐδὲ τοῦ νηστεύειν ἠμέλει, καίτοι γε ταῦτα ἀντὶ μυρίων ἤρκει νηστειῶν. Ἁγνότητα δὲ ἐνταῦθα ἢ σωφροσύνην πάλιν, ἢ τὴν ἐν ἅπασι καθαρότητα, ἢ τὸ ἀδωροδόκητον, ἢ καὶ τὸ δωρεὰν τὸ εὐαγγέλιον κηρύττειν. Ἐν γνώσει. Τί ἐστιν, Ἐν γνώσει; Ἐν σοφίᾳ τῇ παρὰ τοῦ Θεοῦ δεδομένῃ, τῇ ὄντως γνώσει: οὐ καθάπερ ἐκεῖνοι οἱ δοκοῦντες εἶναι σοφοὶ, καὶ τῇ ἔξωθεν παιδεύσει κομπάζοντες, ταύτῃ δὲ ἐλαττούμενοι. Ἐν μακροθυμίᾳ, ἐν χρηστότητι. Πολὺ γὰρ καὶ ταῦτα γενναίας ἦν ψυχῆς, τὸ πάντοθεν παροξυνόμενον καὶ κεντούμενον, μακροθύμως ἅπαντα φέρειν. Εἶτα δεικνὺς πόθεν τοιοῦτος γέγονεν, ἐπήγαγεν: Ἐν Πνεύματι ἁγίῳ. Ἐν αὐτῷ γὰρ πάντα ταῦτα κατορθοῦμεν, φησίν. Ἀλλ' ὅρα πότε τὴν παρὰ τοῦ Πνεύματος ἔθηκε τοῦ ἁγίου βοήθειαν: ὅτε τὰ παρ' ἑαυτοῦ ἐπεδείξατο. Ἐμοὶ δὲ δοκεῖ καὶ ἕτερον λέγειν διὰ τούτου. Ποῖον δὴ τοῦτο; Ὅτι καὶ Πνεύματος πολλοῦ πεπληρώμεθα, καὶ ἀποδείκνυμεν καὶ ἐντεῦθεν τὴν ἀποστολὴν, ἀπὸ τοῦ χαρισμάτων ἠξιῶσθαι πνευματικῶν. Εἰ γὰρ καὶ χάρις τοῦτο, ἀλλὰ καὶ αὐτὸς αἴτιος ὁ διὰ τῶν κατορθωμάτων καὶ τῶν ἱδρώτων τὴν χάριν ἐπισπασάμενος. Εἰ δέ τις εἴποι, μετὰ τῶν εἰρημένων αὐτὸν ἐμφαίνειν τὸ ὅτι καὶ ἐν τῇ χάριτι τῇ πνευματικῇ οὐδεμίαν ἔδωκε προσκοπὴν, οὐκ ἂν ἁμάρτοι τῆς ἐννοίας. Καὶ γὰρ οἱ τὰς γλώσσας λαβόντες παρ' αὐτοῖς, καὶ ἐπαρθέντες, ἐμωμήθησαν: ἔστι γὰρ καὶ χάρισμα λαβόντα πνευματικὸν, οὐκ εἰς δέον αὐτῷ χρήσασθαι. Ἀλλ' οὐχ ἡμεῖς, φησὶν, ἀλλὰ καὶ ἐν πνεύματι, τουτέστιν, καὶ ἐν τοῖς χαρίσμασιν ἀμώμητοι ἐγενόμεθα. Ἐν ἀγάπῃ ἀνυποκρίτῳ. γʹ. Τοῦτο πάντων αἴτιον τῶν ἀγαθῶν, τοῦτο τοιοῦτον αὐτὸν εἰργάζετο, τοῦτο καὶ τὸ Πνεῦμα μένειν ἐποίει παρ' αὐτῷ, δι' οὗ καὶ πάντα αὐτῷ κατωρθοῦτο. Ἐν λόγῳ ἀληθείας. Ὃ πολλαχοῦ λέγει, ὅτι Οὐ δολοῦντες τὸν λόγον τοῦ Θεοῦ, οὐδὲ νοθεύοντες διετελέσαμεν. Ἐν δυνάμει Θεοῦ. Ὅπερ ἀεὶ ποιεῖ, οὐδὲν ἑαυτῷ, ἀλλὰ τῷ Θεῷ τὸ πᾶν ἀνατιθεὶς, καὶ αὐτῷ λογιζόμενος τὰ αὑτοῦ κατορθώματα, τοῦτο καὶ ἐνταῦθα πεποίηκεν. Ἐπειδὴ γὰρ μεγάλα ἐφθέγξατο, καὶ ἔφησεν ἄληπτον παρεσχῆσθαι βίον διὰ πάντων, καὶ φιλοσοφίαν ἄκραν, τῷ Πνεύματι καὶ τῷ Θεῷ ταῦτα ἀνατίθησιν. Οὐδὲ γὰρ τὰ τυχόντα ἦν τὰ εἰρημένα. Εἰ γὰρ καὶ ἐν ἡσυχίᾳ ζῶντα δύσκολον κατορθοῦν καὶ ἄληπτον εἶναι, τὸν ὑπὸ τοσούτων ἐνοχλούμενον πειρασμῶν, καὶ διὰ πάντων λάμψαντα, ἐννόησον ἡλίκης εἶναι ψυχῆς. Καίτοι οὐδὲ ταῦτα ὑπέμενε μόνον, ἀλλὰ καὶ πολλῷ πλείονα τούτων, ἅπερ ἑξῆς τίθησι. Καὶ τὸ δὴ θαυμαστὸν, οὐχ ὅτι ἄληπτος ἦν ἐν τοσούτοις κύμασι πλέων, οὐδ' ὅτι πάντα ὑπέμεινε γενναίως, ἀλλ' ὅτι καὶ μεθ' ἡδονῆς πάντα: ἅπερ διὰ τῶν ἑξῆς ἡμῖν πάντα ποιεῖ φανερὰ λέγων οὕτω: Διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν. Εἶδες ψυχῆς παράστημα, καὶ φρόνημα εὔτονον; Δείκνυσι γὰρ ὅτι ὅπλα εἰσὶν αἱ θλίψεις, οὐ μόνον οὐ καταβάλλοντα, ἀλλὰ καὶ τειχίζοντα καὶ ἰσχυροτέρους ποιοῦντα. Ἀριστερὰ δὲ καλεῖ τὰ δοκοῦντα εἶναι λυπηρά: καὶ γὰρ τοιαῦτά ἐστι τὰ τὸν μισθὸν ἔχοντα. Τίνος οὖν ἕνεκεν οὕτως αὐτὰ καλεῖ; Ἢ κατὰ τὴν ὑπόληψιν τῶν πολλῶν, ἢ ἐπειδὴ ἐκέλευσεν ὁ Θεὸς εὔχεσθαι μὴ εἰσελθεῖν εἰς πειρασμόν. Διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας. Τί λέγεις; ὅτι δόξης ἀπολαύεις, μέγα τοῦτο τίθης εἶναι; Ναὶ, φησί. Τί δήποτε; τὸ μὲν γὰρ ἀτιμίαν ἐνεγκεῖν, μέγα: τὸ δὲ δόξης μετασχεῖν, οὐ νεανικῆς δεῖται ψυχῆς; Νεανικῆς μὲν οὖν καὶ σφόδρα μεγάλης, ὥστε αὐτῆς ἀπολαύοντα μὴ ἐκτραχηλισθῆναι. Διὸ καὶ ἐπὶ τούτῳ φρονεῖ, ὡς ἐπ' ἐκείνῳ: καὶ γὰρ ἐν ἀμφοτέροις ὁμοίως ἔλαμπε. Πῶς δὲ ὅπλον γίνεται δικαιοσύνης; Ὅτι ἐνάγει πολλοὺς εἰς εὐσέβειαν τὸ ἐν τιμῇ εἶναι τοὺς διδασκάλους: καὶ ἔργων δὲ ἀγαθῶν τοῦτο δεῖγμά ἐστι, καὶ τὸν Θεὸν τοῦτο δοξάζει. Καὶ τοῦτο δὲ τῆς τοῦ Θεοῦ εὐμηχανίας, τὸ διὰ τῶν ἐναντίων εἰσάγειν τὸ κήρυγμα. Σκόπει δέ: ἐδέδετο ὁ Παῦλος; Καὶ τοῦτο ἦν ὑπὲρ τοῦ εὐαγγελίου. Τὰ γὰρ κατ' ἐμὲ, φησὶν, εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν, ὥστε τοὺς πλείονας τῶν ἀδελφῶν πεποιθότας τοῖς δεσμοῖς μου, περισσοτέρως τολμᾷν ἀφόβως τὸν λόγον λαλεῖν. Δόξης πάλιν ἀπήλαυε; Καὶ τοῦτο πάλιν ἐκείνους προθυμοτέρους εἰργάζετο. Διὰ δυσφημίας καὶ εὐφημίας. Οὐ γὰρ μόνον ἐκεῖνα γενναίως ἔφερε τὰ ἐν τῷ σώματι, τὰς θλίψεις, καὶ ὅσα ἀπηριθμήσατο, ἀλλὰ καὶ τὰ τῆς ψυχῆς μόνης καθαπτόμενα: οὐδὲ γὰρ καὶ ταῦτα ἁπλῶς θορυβεῖν εἴωθεν. Ὁ γοῦν Ἱερεμίας πολλοὺς ἐνεγκὼν πειρασμοὺς, πρὸς ταῦτα ἀπηγόρευε, καὶ ἐπειδὴ ὠνειδίζετο, ἔλεγεν: Οὐ μὴ προφητεύσω, οὐδὲ μὴ ὀνομάσω τὸ ὄνομα Κυρίου. Καὶ ὁ Δαυῒδ δὲ πολλαχοῦ τὸν ὀνειδισμὸν ἀποδύρεται. Καὶ ὁ Ἡσαΐας μετὰ πολλὰ ὑπὲρ τούτου παρακαλεῖ, λέγων: Ὀνειδισμὸν τῶν ἀνθρώπων μὴ φοβεῖσθε, καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε. Καὶ ὁ Χριστὸς δὲ πάλιν τοῖς μαθηταῖς, Ὅταν εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι, χαίρετε καὶ ἀγαλλιᾶσθε, φησὶν, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς. Ἀλλαχοῦ δέ φησι, Καὶ σκιρτήσατε. Οὐκ ἂν δὲ τοσοῦτον ἔθηκε τὸν μισθὸν, εἰ μὴ πολὺς ἦν ὁ ἀγών. Ἐν μὲν γὰρ ταῖς βασάνοις καὶ τὸ σῶμα μερίζεται μετὰ τῆς ψυχῆς τὰς ἀλγηδόνας: καὶ γὰρ τοῦ σώματος καὶ τῆς ψυχῆς ὁ πόνος ἐστίν: ἐκεῖ δὲ τῆς ψυχῆς μόνης. Πολλοὶ γοῦν ἀπὸ τούτων μόνον ἔπεσον, καὶ τὴν ψυχὴν τὴν ἑαυτῶν ἀπώλεσαν. Καὶ τῷ Ἰὼβ δὲ τῶν σκωλήκων καὶ τῶν τραυμάτων φορτικώτερα ἐφάνη τὰ παρὰ τῶν φίλων ὀνείδη. Οὐ γάρ ἐστιν, οὐκ ἔστιν οὐδὲν ἀφορητότερον τοῖς ὀδυνωμένοις λόγου δυναμένου δακεῖν ψυχήν. Διὸ μετὰ τῶν κινδύνων καὶ τῶν ἱδρώτων καὶ ταῦτα τίθησι, λέγων: Διὰ δόξης καὶ ἀτιμίας. Πολλοὶ γοῦν καὶ τῶν Ἰουδαίων διὰ τὴν δόξαν τὴν τῶν πολλῶν οὐκ ἠθέλησαν πιστεῦσαι. Ἐφοβοῦντο γὰρ οὐχ ἵνα μὴ κολασθῶσιν, ἀλλ' ἵνα μὴ ἀποσυνάγωγοι γένωνται: διὸ λέγει, Πῶς δύνασθε πιστεύειν, δόξαν παρ' ἀλλήλων λαμβάνοντες; Καὶ πολλοὺς ἂν ἴδοιμεν, οἳ πάντων μὲν κατεφρόνησαν τῶν δεινῶν, ὑπὸ δὲ δόξης ἡττήθησαν. Ὡς πλάνοι, καὶ ἀληθεῖς. Τοῦτό ἐστι, Διὰ δυσφημίας καὶ εὐφημίας. Ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι. Τοῦτό ἐστι, Διὰ δόξης καὶ ἀτιμίας. Τοῖς μὲν γὰρ ἦσαν γνώριμοι, καὶ περισπούδαστοι, οἱ δὲ οὐδὲ εἰδέναι αὐτοὺς ἠξίουν. Ὡς ἀποθνήσκοντες, καὶ ἰδοὺ ζῶμεν. Ὡς ἐπιθανάτιοι καὶ κατάδικοι: ὅπερ καὶ αὐτὸ ἀτιμίας ἦν. δʹ. Τοῦτο δὲ ἔλεγε, δεικνὺς καὶ τὴν τοῦ Θεοῦ δύναμιν τὴν ἄφατον, καὶ τὴν αὐτῶν ὑπομονήν. Τὸ μὲν γὰρ τῶν ἐπιβουλευόντων μέρος, ἀπεθάνομεν, καὶ τοῦτο πάντες νομίζουσι: διὰ δὲ τὸν Θεὸν διεφύγομεν τοὺς κινδύνους. Εἶτα δηλῶν καὶ τίνος ἕνεκεν ταῦτα συγχωρεῖ ὁ Θεὸς, ἐπήγαγεν, Ὡς παιδευόμενοι, καὶ μὴ θανατούμενοι: μέγα ἀπὸ τῶν πειρασμῶν καὶ πρὸ τῶν μισθῶν δεικνὺς τὸ κέρδος αὐτοῖς ἐγγινόμενον, καὶ τοὺς ἐχθροὺς ἄκοντας αὐτοὺς ὠφελοῦντας. Ὡς λυπούμενοι, ἀεὶ δὲ χαίροντες. Παρὰ μὲν γὰρ τοῖς ἔξωθεν ὑποπτευόμεθα, ὡς ἐν ἀθυμίᾳ εἶναι: ἡμεῖς δὲ οὐκ ἐκείνοις προσέχομεν, ἀλλὰ τὴν ἡδονὴν ἀκμάζουσαν ἔχομεν. Καὶ οὐκ εἶπε, Χαίροντες, μόνον, ἀλλὰ προσέθηκε καὶ τὸ διηνεκές. Ἀεὶ γὰρ χαίροντες, φησί. Τί τοίνυν ταύτης ἴσον γένοιτ' ἂν τῆς ζωῆς, ἐν ᾗ τοσούτων ἐπιόντων δεινῶν, μείζων ἡ χαρὰ γίνεται; Ὡς πτωχοὶ, πολλοὺς δὲ πλουτίζοντες. Τινὲς μέν φασι πλοῦτον ἐνταῦθα λέγεσθαι τὸν πνευματικόν: ἐγὼ δὲ εἴποιμ' ἂν καὶ τὸν σαρκικόν: καὶ γὰρ καὶ τοῦτον ἐπλούτουν, καινῷ τινι τρόπῳ τὰς ἁπάντων ἔχοντες οἰκίας ἀνεῳγμένας αὐτοῖς. Καὶ τοῦτο ἐδήλωσε διὰ τῶν ἑξῆς, εἰπών: Ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. Καὶ πῶς ἔνι τοῦτο; Πῶς μὲν οὖν τὸ ἐναντίον ἔνι; Ὁ γὰρ πολλὰ κατέχων, οὐδὲν ἔχει: ὁ δὲ μηδὲν ἔχων, τὰ πάντα κέκτηται. Καὶ οὐκ ἐνταῦθα μόνον, ἀλλὰ καὶ ἐν τοῖς ἄλλοις ὑπὸ τῶν ἐναντίων τὰ ἐναντία ἐγίνετο. Εἰ δὲ θαυμάζεις πῶς ἔστι τὸν μηδὲν ἔχοντα τὰ πάντα ἔχειν, αὐτὸν τοῦτον εἰς μέσον ἀγάγωμεν, ὃς τῇ οἰκουμένῃ ἐπέταττε, καὶ οὐχὶ τῶν χρημάτων αὐτῶν, ἀλλὰ καὶ αὐτῶν τῶν ὀφθαλμῶν κύριος ἦν. Εἰ δυνατὸν γὰρ, φησὶ τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. Ταῦτα δὲ λέγει, παιδεύων μὴ ταράττεσθαι πρὸς τὰς τῶν πολλῶν δόξας, κἂν πλάνους λέγωσι, κἂν ἀγνοῶσι, κἂν καταδίκους νομίζωσι, κἂν ἐπιθανατίους, κἂν λυπεῖσθαι, κἂν ἐν πτωχείᾳ εἶναι, κἂν μηδὲν ἔχειν, κἂν τοὺς ἐν εὐθυμίᾳ ἀθυμεῖν: ὅτι οὐδὲ τοῖς τυφλοῖς ὁ ἥλιος καταφανὴς, οὐδὲ τοῖς παραπαίουσιν ἡ τῶν σωφρονούντων ἡδονὴ δήλη. Μόνοι γὰρ οἱ πιστοὶ ὀρθοὶ κριταὶ τῶν πραγμάτων εἰσὶ, καὶ οὐκ ἐπὶ τοῖς αὐτοῖς χαίρουσι καὶ ἀλγοῦσι τοῖς ἄλλοις. Καὶ γὰρ εἴ τις ἄπειρος ἀγώνων πυκτεύοντα θεάσαιτο τραύματα ἔχοντα καὶ στέφανον περικείμενον, ἡγήσαιτο αὐτὸν ἀλγεῖν διὰ τὰ τραύματα, οὐκ εἰδὼς τὴν ἡδονὴν τὴν ἀπὸ τοῦ στεφάνου. Καὶ οὗτοι τοίνυν ἐπειδὴ ἃ πάσχομεν ἴσασιν, ὑπὲρ δὲ ὧν πάσχομεν ἀγνοοῦσιν, εἰκότως ταῦτα μόνα ὑποπτεύουσι, τὰ παλαίσματα μὲν καὶ τοὺς κινδύνους ὁρῶντες, τὰ δὲ ἔπαθλα καὶ τοὺς στεφάνους καὶ τὴν τῶν ἀγώνων ὑπόθεσιν οὐκέτι. Τί οὖν ἦν πάντα ἅπερ Παῦλος κατεῖχε, λέγων, Ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες; Τὰ βιωτικὰ, τὰ πνευματικά. Ὃν γὰρ ὡς ἄγγελον αἱ πόλεις ἐδέχοντο, ὑπὲρ οὗ τοὺς ὀφθαλμοὺς αὐτῶν ἐξορύξαντες ἂν ἔδωκαν, ὑπὲρ οὗ τὸν ἑαυτῶν τράχηλον ὑπέθεντο, πῶς οὗτος οὐ πάντα εἶχε τὰ ἐκείνων; Εἰ δὲ βούλει καὶ τὰ πνευματικὰ ἰδεῖν, ὄψει καὶ ἐν τούτοις μάλιστα πλουτοῦντα. Ὁ γὰρ οὕτω τῷ βασιλεῖ τῶν πάντων φίλος, ὡς καὶ ἀποῤῥήτων κοινωνεῖν τῷ Δεσπότῃ τῶν ἀγγέλων, πῶς οὐ πάντων εὐπορώτερος ἦν, καὶ πάντα εἶχεν; Οὐκ ἂν οὕτως ὑπέκειντο δαίμονες, οὐκ ἂν οὕτως ἐδραπέτευσε πάθη καὶ νοσήματα. Καὶ ἡμεῖς τοίνυν, ὅταν τι πάσχωμεν διὰ τὸν Χριστὸν, μὴ μόνον γενναίως φέρωμεν, ἀλλὰ καὶ χαίρωμεν: κἂν νηστεύωμεν, ὡς τρυφῶντες σκιρτῶμεν: κἂν ὑβριζώμεθα, ὡς ἐγκωμιαζόμενοι χορεύωμεν: κἂν ἀναλίσκωμεν, ὡς κερδαίνοντες διακεώμεθα: κἂν πένησι παρέχωμεν, λαμβάνειν νομίζωμεν: ὁ γὰρ μὴ οὕτω διδοὺς, οὐδὲ δώσει ῥᾳδίως. Ὅταν τοίνυν θέλῃς σκορπίσαι, μὴ τοῦτο ἴδῃς μόνον, ὅτι ἀναλίσκεις, ἀλλ' ὅτι καὶ πλείονα κερδαίνεις, καὶ τοῦτο πρὸ ἐκείνου. Καὶ μὴ μόνον ἐπὶ ἐλεημοσύνης, ἀλλὰ καὶ ἐπὶ πάσης ἀρετῆς μὴ τὸ δριμὺ τῶν πόνων, ἀλλὰ καὶ τὸ γλυκὺ τῶν ἐπάθλων λογίζου: καὶ πρὸ πάντων τὴν ὑπόθεσιν τῶν παλαισμάτων τὸν Κύριον ἡμῶν Ἰησοῦν: καὶ ῥᾳδίως ἐπιβήσῃ τῶν ἀγώνων, καὶ ἐν ἡδονῇ τὸν ἅπαντα βιώσῃ χρόνον. Οὐδὲν γὰρ οὕτω ποιεῖν ἡδονὴν εἴωθεν, ὡς συνειδὸς ἀγαθόν. Διὰ τοῦτο Παῦλος μὲν καθ' ἑκάστην κοπτόμενος τὴν ἡμέραν, ἔχαιρε καὶ ἠγάλλετο: οἱ δὲ νῦν, οὐδὲ ὄναρ ὑπομένοντές τι τούτων, ἀλγοῦσι καὶ θρηνοῦσιν, οὐδαμόθεν ἄλλοθεν, ἀλλ' ἢ ἐκ τοῦ μὴ φιλόσοφον ἔχειν γνώμην. Ἐπεὶ τίνος ἕνεκεν, εἰπέ μοι, ὁ θρῆνος; ὅτι πένης εἶ, καὶ τῶν ἀναγκαίων ἀπορεῖς; Οὐκοῦν διὰ τοῦτό σε μᾶλλον θρηνεῖν δεῖ, οὐχ ὅτι κλαίεις, οὐχ ὅτι πένης εἶ, ἀλλ' ὅτι μικρόψυχος: οὐχ ὅτι χρήματα οὐκ ἔχεις, ἀλλ' ὅτι τοσούτου τὰ χρήματα τιμᾷς. Καθ' ἑκάστην ἡμέραν ἀπέθνησκε Παῦλος, καὶ οὐκ ἔκλαιεν, ἀλλὰ καὶ ἔχαιρε: λιμῷ ἐμάχετο διηνεκεῖ, καὶ οὐκ ἤλγει, ἀλλὰ καὶ ἐκαλλωπίζετο. εʹ. Σὺ δὲ ὅτι μὴ πάντα ἔχεις τὰ τοῦ ἐνιαυτοῦ κείμενα, ἀλγεῖς καὶ κόπτεις ἑαυτόν; Ναὶ, φησίν: ἐκεῖνος γὰρ τὰ ἑαυτοῦ μόνον ἐμερίμνα, ἐγὼ δὲ καὶ ὑπὲρ οἰκετῶν, καὶ παίδων καὶ γυναικός. Ἐκεῖνος μὲν οὖν μόνος τὰ ἑαυτοῦ οὐκ ἐμερίμνα, ἀλλὰ τὰ τῆς οἰκουμένης ἁπάσης: καὶ σὺ μὲν ὑπὲρ οἰκίας μιᾶς, ἐκεῖνος δὲ ὑπὲρ τῶν ἐν Ἱεροσολύμοις πενήτων τοσούτων ὄντων, ὑπὲρ τῶν ἐν Μακεδονίᾳ, ὑπὲρ τῶν πανταχοῦ πτωχευόντων, ὑπὲρ τῶν διδόντων ἐκείνοις οὐχ ἧττον, ἢ τῶν λαμβανόντων. Καὶ γὰρ διπλῆ ἦν αὐτῷ ἡ φροντὶς ὑπὲρ τῆς οἰκουμένης, καὶ ὅπως τῶν ἀναγκαίων μὴ ἀποροῖεν, καὶ ὅπως ἐν τοῖς πνευματικοῖς πλουτοῖεν. Καὶ οὐχ οὕτω σε λυπεῖ τὰ παιδία πεινῶντα, ὡς ἐκεῖνον τὰ τῶν πιστῶν πράγματα πάντα. Τί λέγω τὰ τῶν πιστῶν; οὐδὲ γὰρ τῆς ὑπὲρ τῶν ἀπίστων φροντίδος ἐλεύθερος ἦν, ἀλλ' οὕτως ὑπὸ ταύτης ἐτήκετο, ὡς εὔχεσθαι καὶ ἀνάθεμα γίνεσθαι ὑπὲρ αὐτῶν: σὺ δὲ, κἂν μυριάκις ἐπικρατήσῃ λιμὸς, οὐκ ἂν ἕλοιό ποτε ἀποθανεῖν ὑπὲρ ὁτουοῦν. Καὶ σὺ μὲν ὑπὲρ γυναικὸς μιᾶς μεριμνᾷς, ἐκεῖνος δὲ ὑπὲρ πασῶν τῶν κατὰ τὴν οἰκουμένην Ἐκκλησιῶν: Ἡ γὰρ μέριμνά μου, φησὶ, πασῶν τῶν Ἐκκλησιῶν. Μέχρι τίνος οὖν παίζεις, ἄνθρωπε, Παύλῳ σαυτὸν παραβάλλων, καὶ οὐ παύσῃ τῆς πολλῆς ταύτης μικροψυχίας; Δακρύειν γὰρ, οὐχ ὅταν ἐν πενίᾳ ὦμεν, ἀλλ' ὅταν ἁμαρτάνωμεν, δεῖ: τοῦτο γὰρ θρήνων ἄξιον: ὡς τά γε ἄλλα καὶ γέλωτος. Ἀλλ' οὐ τοῦτό με λυπεῖ, φησὶ, μόνον, ἀλλ' ὅτι καὶ ὁ δεῖνα ἐν δυναστείᾳ, ἐγὼ δὲ ἄτιμος καὶ ἀπεῤῥιμμένος. Καὶ τί τοῦτο; καὶ γὰρ ὁ μακάριος Παῦλος ἄτιμος καὶ ἀπεῤῥιμμένος εἶναι ἐδόκει τοῖς πολλοῖς. Ἀλλ' ἐκεῖνος Παῦλος ἦν, φησίν. Οὐκοῦν οὐχ ἡ τῶν πραγμάτων φύσις, ἀλλ' ἡ τῆς γνώμης ἀσθένεια ποιεῖ σοι τὴν ἀθυμίαν. Μὴ τοίνυν τὴν πενίαν θρήνει, ἀλλὰ σαυτὸν τὸν οὕτω διακείμενον: μᾶλλον δὲ μὴ σαυτὸν θρήνει, ἀλλὰ διόρθου, μηδὲ χρήματα ζήτει, ἀλλ' ὃ μυρίων χρημάτων φαιδροτέρους ποιεῖ, τοῦτο δίωκε, φιλοσοφίαν καὶ ἀρετήν. Ταύτης μὲν γὰρ οὔσης, οὐδὲν πενίας βλάβος: ταύτης δὲ οὐκ οὔσης, οὐδὲν χρημάτων ὄφελος. Τί γὰρ ὄφελος, εἰπέ μοι, τῶν πλουτούντων μὲν, πενιχρὰς δὲ ἐχόντων ψυχάς; Οὐχ οὕτω σὺ σαυτὸν ταλανίζεις, ὡς ἐκεῖνος ὁ πλούσιος ἑαυτὸν, ὅτι μὴ τὰ πάντων ἔχει. Εἰ δὲ μὴ κλαίει, καθάπερ σὺ, ἀνάπτυξον αὐτοῦ τὸ συνειδὸς, καὶ ὄψει τοὺς θρήνους καὶ τοὺς κωκυτούς. Θέλεις σοι δείξω τὸν πλοῦτον τὸν σὸν, ἵνα παύσῃ μακαρίζων τοὺς ἐν χρήμασι πλουτοῦντας; Ὁρᾷς τουτονὶ τὸν οὐρανὸν, πῶς μὲν καλὸς, πῶς δὲ μέγας, πῶς δὲ ἐφ' ὑψηλοῦ κεῖται; Τούτου τοῦ κάλλους οὐχὶ πλέον μὲν ἀπολαύει ἐκεῖνος, οὐδ' ἂν δυνηθείη σε παρώσασθαι, καὶ αὐτοῦ ποιῆσαι τὸ πᾶν: ὥσπερ γὰρ δι' ἐκεῖνον γέγονεν, οὕτω καὶ διὰ σέ. Τί δὲ ὁ ἥλιος, τὸ φαιδρὸν τοῦτο ἄστρον καὶ τηλαυγὲς, καὶ τὰς ὄψεις ἡμῶν εὐφραῖνον, οὐχὶ κοινὸς ἅπασι καὶ οὗτος πρόκειται, καὶ πάντες ἀπολαύουσιν ἐξ ἴσης αὐτοῦ, καὶ πλούσιοι καὶ πένητες; ἀλλ' ὁ τῶν ἄστρων στέφανος, καὶ ὁ τῆς σελήνης κύκλος, οὐχ ὁμοίως πᾶσιν ἀνεῖται; Μᾶλλον δὲ, εἰ δεῖ τι θαυμαστὸν εἰπεῖν, πλέον ἡμεῖς οἱ πένητες ἀπολαύομεν, ἢ ἐκεῖνοι. Ἐκεῖνοι μὲν γὰρ τὰ πολλὰ μέθῃ βαπτιζόμενοι, καὶ ἐν κώμοις διάγοντες καὶ ὕπνῳ βαθεῖ, οὐδὲ ἐπαισθάνονται τούτων, ὑπωρόφιοι ὄντες καὶ σκιατραφούμενοι: οἱ δὲ πένητες μάλιστα πάντων εἰσὶν οἱ τοῖς στοιχείοις ἐντρυφῶντες τούτοις. Κἂν τὸν ἀέρα δὲ ἐξετάσῃς τὸν πανταχοῦ κεχυμένον, τὸν πένητα καθαρωτέρου καὶ πλείονος ἀπολαύοντα ὄψει. Καὶ γὰρ ὁδοιπόροι καὶ γεωργοὶ τῶν ἐν ἄστει μᾶλλον ἐντρυφῶσι τούτοις, καὶ αὐτῶν πάλιν τῶν ἐν ἄστει τούτων πλέον οἱ χειροτέχναι τῶν δι' ὅλης μεθυόντων τῆς ἡμέρας. Τί δὲ ἡ γῆ, οὐχὶ κοινὴ πᾶσιν ἀνεῖται; Οὐχὶ, φησί. Πῶς τοῦτο λέγεις; εἰπέ μοι. Ὅτι ὁ πλουτῶν καὶ ἐν ἄστει πλέθρα ἀπολαβὼν πλείονα, μακροὺς ἀνίστησι περιβόλους, καὶ ἐν ἀγροῖς πολλὰ ἀποτέμνεται μέρη. Τί οὖν, ἐπειδὴ ἀποτέμνεται αὐτὸς, αὐτῶν ἀπολαύει μόνος; Οὐδαμῶς, κἂν μυρία φιλονεικήσῃ: καὶ γὰρ τοὺς καρποὺς εἰς ἅπαντας ἀναγκάζεται διανέμειν, καὶ σῖτον καὶ οἶνον καὶ ἔλαιον σοὶ γεωργεῖ, καὶ διακονεῖται σοὶ πανταχοῦ. Καὶ τῶν περιβόλων τῶν μακρῶν καὶ τῶν οἰκημάτων, μετὰ τὴν ἄφατον δαπάνην καὶ τοὺς πόνους καὶ τὰς ταλαιπωρίας, σοὶ παρασκευάζει τὴν χρῆσιν, ὀλίγον παρὰ σοῦ τῆς τοσαύτης διακονίας ἀργύριον λαβών. Καὶ ἐν βαλανείοις καὶ πανταχοῦ τὸ αὐτὸ συμβαῖνον ἴδοι τις ἄν: τοὺς μὲν πλουτοῦντας καὶ χρήμασι καὶ φροντίσι καὶ πόνοις δαπανωμένους, τοὺς δὲ πένητας ὀλίγων ὀβολῶν μετὰ ἀδείας ἅπαντα καρπουμένους ταῦτα. Καὶ πλέον οὐδὲν ἀπολαύει σου τῆς γῆς: οὐ γὰρ δὴ ἐκεῖνος μὲν δέκα γαστέρας, σὺ δὲ μίαν πληροῖς. Ἀλλὰ πολυτελεστέρων αὐτὸς μετέχει σιτίων; Μάλιστα μὲν οὐ πολλὴ τοῦτο πλεονεξία: πλὴν κἀνταῦθά σε τὸν πλέον ἔχοντα εὑρήσομεν. Ἡ γὰρ πολυτέλεια αὕτη διὰ τοῦτό σοι ζηλωτὴ εἶναι δοκεῖ, ἐπειδὴ πλείονα ἔχει τὴν ἡδονήν: ἀλλ' αὕτη παρὰ τῷ πένητι πλείων, οὐχ ἡδονὴ δὲ μόνον, ἀλλὰ καὶ ὑγεία: κἂν τούτῳ πλεονεκτεῖ μόνον ὁ πλούσιος, τῷ τὸ σῶμα ἀσθενέστερον κατασκευάζειν, καὶ πλείονας συνάγειν τὰς πηγὰς τῶν ἀῤῥωστημάτων. Τὰ μὲν γὰρ τοῦ πένητος κατὰ φύσιν οἰκονομεῖται πάντα, τὰ δὲ ἐκείνου διὰ τὴν ἀμετρίαν εἰς φθορὰν τελευτᾷ καὶ ἀῤῥωστίαν. Ϛʹ. Εἰ δὲ βούλεσθε, καὶ ἐπὶ ὑποδείγματος αὐτὸ τοῦτο κατίδωμεν. Εἰ γὰρ δέοι κάμινον ἀνάψαι, εἶτα ὁ μὲν σηρικὰ ἱμάτια καὶ ὀθόνας λεπτὰς καταβάλλοι πολλὰς καὶ ἀπείρους, καὶ οὕτως αὐτὴν ἀνακαίοι, ὁ δὲ ξύλα δρυὸς καὶ πεύκης: τί πλέον ἔσχεν οὗτος ἐκείνου; Οὐδέν: ἀλλὰ καὶ ἔλαττον. Τί δέ; (οὐδὲν γὰρ κωλύει καὶ ἑτέρως τὸ αὐτὸ περιτρέψαι ὑπόδειγμα) εἰ ὁ μὲν ξύλα βάλλοι, ὁ δὲ σώματα ὑποκαίοι, ποίᾳ ἂν ἡδέως παρέστης καμίνῳ, τῇ τῶν ξύλων, ἢ τῇ τῶν σωμάτων; Εὔδηλον ὅτι τῇ τῶν ξύλων: ἐκείνη μὲν γὰρ κατὰ φύσιν καίεται, καὶ ἡδὺ θέαμα τοῖς ὁρῶσίν ἐστιν: αὕτη δὲ τῇ κνίσσῃ καὶ τῷ ἰχῶρι καὶ τῷ καπνῷ καὶ τῇ τῶν ὀστέων δυσωδίᾳ πάντας ἂν ἀπελάσειεν. Ἔφριξας ἀκούσας, καὶ ἐβδελύξω τὴν κάμινον; Τοιαῦται αἱ τῶν πλουσίων γαστέρες εἰσί. Πλείονα γὰρ ἐν τούτοις σηπεδόνα, ἢ ἐν τῇ καμίνῳ ἐκείνῃ εὕροι τις ἂν, καὶ πνεύματα δυσώδη καὶ ῥεύματα ἀκάθαρτα, τῷ πανταχοῦ καὶ ἐν ἑκάστῳ μορίῳ πολλὴν εἶναι τὴν ἀπεψίαν διὰ τὴν πλησμονήν. Τοῦ γὰρ κατὰ φύσιν θερμοῦ οὐκ ἀρκοῦντος ἅπαντα κατεργάσασθαι, ἀλλὰ καταχωννυμένου, ἐπίκειται ἐκεῖνα ἄνωθεν καπνιζόμενα, καὶ πολλὴν ποιοῦντα τὴν ἀηδίαν. Τίνι οὖν ἄν τις παραβάλοι τὰς ἐκείνων γαστέρας; ἀλλὰ μὴ δυσχεράνητε πρὸς τὸν λόγον, ἀλλ' εἰ μὴ ἀληθῆ λέγω, διελέγξατε: τίνι οὖν ἄν τις αὐτὰς παραβάλοι; οὐδὲ γὰρ ἀρκεῖ τὰ εἰρημένα δεῖξαι αὐτῶν τὴν ἀθλιότητα. Εὗρον καὶ ἑτέραν εἰκόνα. Τίνα δὴ ταύτην; Καθάπερ ἐπὶ τῶν ἀμαρῶν ἔνθα πολλοὶ οἱ φορυτοὶ κόπρου, χόρτου, καλάμης, λίθων, πηλοῦ, συνεχεῖς ἐμφράξεις γίνονται, καὶ ὑπερεκχεῖται λοιπὸν ἄνωθεν ἡ τοῦ βορβόρου ῥύμη: οὕτω καὶ ἐπὶ τῆς τούτων κοιλίας συμβαίνει: φραττομένης γὰρ αὐτῆς κάτωθεν, ἄνωθεν ἀναβλύζει τὰ πλείονα τῶν πονηρῶν τούτων ῥευμάτων. Ἀλλ' οὐκ ἐπὶ τῶν πενήτων οὕτως ἀλλ' ὥσπερ αἱ τὰ καθαρὰ προχέουσαι ῥεῖθρα πηγαὶ, καὶ κήπους ἄρδουσαι καὶ παραδείσους, οὕτω καὶ αἱ τούτων γαστέρες εἰσὶ καθαραὶ τῶν τοιούτων περιττευμάτων. Ἀλλ' οὐχ αἱ τῶν πλουτούντων, μᾶλλον δὲ τρυφώντων, τοιαῦται, ἀλλὰ χυμῶν, φλεγμάτων, χολῆς, αἵματος διεφθορότος, ῥεύματος σεσηπότος, καὶ τῶν ἄλλων τῶν τοιούτων εἰσὶ πεπληρωμέναι. Διόπερ οὐδεὶς κἂν πρὸς βραχὺν ἀρκέσει χρόνον διαπαντὸς ἐν τρυφῇ ζῶν, ἀλλ' ἐν ἀῤῥωστίαις βιώσεται διηνεκέσι. Διὸ καὶ ἡδέως ἂν ἠρόμην αὐτοὺς, τίνος ἕνεκεν τὰ σιτία δέδοται: ἵνα φθειρώμεθα, ἢ ἵνα τρεφώμεθα; ἵνα νοσῶμεν, ἢ ἵνα ὑγιαίνωμεν; ἵνα ἀσθενῶμεν, ἢ ἵνα ἰσχύωμεν; Εὔδηλον ὅτι διὰ τροφὴν καὶ ὑγείαν καὶ ἰσχύν. Τίνος οὖν ἕνεκεν εἰς τοὐναντίον αὐτοῖς ἀποκέχρησθε, νόσον καὶ ἀσθένειαν διὰ τούτων δημιουργοῦντες τῷ σώματι; Ἀλλ' οὐχ ὁ πένης, ἀλλ' ὑγείαν καὶ εὐρωστίαν καὶ ἰσχὺν διὰ τῆς λιτῆς ὠνεῖται τροφῆς. Μὴ δὴ κλαῖε διὰ πενίαν τὴν ὑγείας μητέρα, ἀλλὰ καὶ ἀγάλλου: καὶ, εἰ βούλει πλουτεῖν, καταφρόνει πλούτου. Οὐ γὰρ τὸ χρήματα ἔχειν, ἀλλὰ τὸ μὴ δεῖσθαι τοῦ ἔχειν, τοῦτο μάλιστα εὐπορία. Ἂν τοῦτο κατορθώσωμεν, καὶ ἐνταῦθα τῶν πλουτούντων πάντων εὐπορώτεροι ἐσόμεθα, καὶ ἐκεῖ τῶν μελλόντων ἐπιτευξόμεθα 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.