Homily XIII.

2 Cor. vi. 11, 12

Our mouth is open unto you, O ye Corinthians, our heart is enlarged, ye are not straitened in us, but ye are straitened in your own affections.

Having detailed his own trials and afflictions, for “in patience,” saith he, “in afflictions, in necessities, in distresses, (v. 4, 5.) in stripes, in imprisonments, in tumult, in labors, in watchings;” and having shown that the thing was a great good, for “as sorrowful,” saith he, “yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things;” (v. 10.) and having called those things “armor,” for “as chastened,” saith he, “and not killed:” and having hereby represented God’s abundant care and power, for he saith, “that the exceeding greatness of the power may be of God, and not of us;” (c. iv. 7.) and having recounted his labors, for he saith, “we always bear about His dying;” and that this is a clear demonstration of the Resurrection, for he says, “that the life also of Jesus may be manifested in our mortal flesh;” (c. iv. 10.) and of what things he was made partaker, and with what he had been entrusted, for “we are ambassadors on behalf of Christ,” (c. iii. 20.) saith he, “as though God were entreating by us;” and of what things he is a minister, namely, “not of the letter, but of the Spirit;” (c. iii. 6.) and that he was entitled to reverence not only on this account, but also for his trials, for, “Thanks be to God,” saith he, “which always causeth us to triumph:” he purposeth now also to rebuke them as not being too well minded towards himself. But though purposing he does not immediately come upon this, but having his discussion of these things. For if even from his own good deeds he that rebuketh be entitled to reverence; yet still, when he also displayeth the love, which he bears towards those who are censured, he maketh his speech less offensive. Therefore the Apostle also having stepped out of the subject of his own trials and toils and contests, passes on into speaking of his love, and in this way toucheth them to the quick. What then are the indications of his love? “Our mouth is open unto you, O ye Corinthians.” And what kind of sign of love is this? or what meaning even have the words at all? ‘We cannot endure,’ he says, ‘to be silent towards you, but are always desiring and longing to speak to and converse with you;’ which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul. And along with this he implies another thing also. Of what kind then is this? That ‘we discourse unto nothing.’ For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly. Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love.

“Our heart is enlarged.” For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. For, ‘neither do I love with the mouth only,’ saith he, ‘but I have also a heart in union. Therefore I speak with openness, with my whole mouth, with my whole mind.’ For nothing is wider than was Paul’s heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being divided and therefore weakened, but abiding in full entireness with each. And what marvel that this was so in the case of the faithful, seeing that even in that of the unfaithful, the heart of Paul embraced the whole world? Therefore he said not ‘I love you,’ but with more emphasis, “Our mouth is open, our heart is enlarged,” we have you all within it, and not this merely, but with much largeness of room373    εὐρυχωρίας.. For he that is beloved walketh with great unrestraint within the heart of him that loveth. Wherefore he saith, “Ye are not straitened in us, but ye are straightened in your own affections.” And this reproof, see it administered with forbearance, as is the wont of such as love exceedingly. He did not say, ‘ye do not love us,’ but, ‘not in the same measure,’ for he does not wish to touch them too sensibly. And indeed every where one may see how he is inflamed toward the faithful, by selecting words out of every Epistle. For to the Romans he saith, “I long to see you;” and, “oftentimes I purposed to come unto you;” and, “If by any means now at length I may be prospered to come unto you.” (Rom. i. 11, 13, 10.) And to the Galatians, he says, “My little children of whom I am again in travail.” (Gal. iv. 19.) To the Ephesians again, “For this cause I bow my knees” for you. (Eph. iii. 14.) And to the Philippians,374    This passage is not in the Epistle to the Philippians, but in the first Epistle to the Thessalonians (ii. 19) but the same expressions occur in Phil. iv. 1. “For what is my hope, or joy, or crown of rejoicing? are not even ye?” and he said that he bare them about in his heart, and375    Or ‘even.’ in his bonds. (Philip. i. 7.) And to the Colossians, “But I would that ye knew greatly I strive for you, and for as many as have not seen my face in the flesh; that your hearts might be comforted.” (Col. ii. 1, 2.) And to the Thessalonians, “As when a nurse cherisheth her children, even so being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel only, but also our own souls.” (1 Thess. ii. 7, 8.) And to Timothy, “Remembering thy tears, that I may be filled with joy.” (2 Tim. i. 4.) And to Titus, “To my beloved376    So Chrys.: Rec. text, “own son.” [Rev. Vers. “my true child.”] son; (Titus i. 4.) and to Philemon, in like manner. (Philem. 1.) And to the Hebrews too, he writes many other such-like things, and ceaseth not to beseech them, and say, “A very little while, and he that cometh shall come, and shall not tarry:” (Heb. x. 37.) just like a mother to her pettish377    δυσχεραίνοντας. children. And to themselves378    The Corinthians. he says, “Ye are not straitened in us.” But he does not say only that he loves, but also that he is beloved by them, in order that hereby also he may the rather win them. And indeed testifying to this in them, he says, Titus came and “told us your longing, your mourning, your zeal.” (2 Cor. vii. 7.) And to the Galatians, “If possible, ye would have plucked out your eyes and given them to me,” (Gal. iv. 15.) And to the Thessalonians, “What manner of entering in we had unto you.” (1 Thess. i. 9.) And to Timothy also, “Remembering thy tears, that I may be filled with joy.” (2 Tim. i. 4.) And also throughout his Epistles one may find him bearing this testimony to the disciples, both that he loved and that he is loved, not however equally. And here he saith, “Though the more abundantly I love you, the less I be loved.” (2 Cor. xii. 15.) This, however, is near the end; but at present more vehemently, “Ye are not straitened in us, but ye are straitened in your own affections,” ‘You receive one,’ he says, ‘but I a whole city, and so great a population.’ And he said not, ‘ye do not receive us,’ but, ‘ye are straitened;’ implying indeed the same thing but with forbearance and without touching them too deeply.

Ver. 13. “Now for a recompense in like kind (I speak as unto my children,) be ye also enlarged.”

And yet it is not an equal return, first to be loved, afterwards to love. For even if one were to contribute that which is equal in amount, he is inferior in that he comes to it second. ‘But nevertheless I am not going to reckon strictly,379    οὑδὲν ἀκριβολογοῦμαι.’ saith he, ‘and if ye after having received the first advances380    τὰς ἀρχὰς. from me do but show forth the same amount, I am well-pleased and contented.’ Then to show that to do this was even a debt, and that what he said was void of flattery, he saith, “I speak as unto my children.” What meaneth, “as unto my children?” ‘I ask no great thing, if being your father I wish to be loved by you.’ And see wisdom and moderation of mind. He mentions not here his dangers on their behalf, and his labors, and his deaths, although he had many to tell of: (so free from pride is he!) but his love: and on this account he claims to be loved; ‘because,’ saith he, ‘I was your father, because I exceedingly burn for you,’ [for] it is often especially offensive to the person beloved when a man sets forth his benefits to him; for he seems to reproach. Wherefore Paul doth not this; but,  ‘like children, love your father,’ saith he, which rather proceeds from instinct381    φυσέως.; and is the due of every father. Then that he may not seem to speak these things for his own sake, he shows that it is for their advantage even that he invites this love from them. And therefore he added,

Ver. 14. “Be ye not unequally yoked together with unbelievers.”

He said not, ‘Intermix not with unbelievers,’ but rather dealing sharply with382    καθαπτόμενος. them, as transgressing what was right, ‘Suffer not yourselves to turn aside,’ saith he, “For what fellowship have righteousness and iniquity?” Here in what follows he institutes a comparison, not between his own love and theirs who corrupt them, but between their nobleness and the others’ dishonor. For thus his discourse became more dignified and more beseeming himself, and would the rather win them. Just as if one should say to a son that despised his parents, and gave himself up to vicious persons, ‘What art thou doing, child? Dost thou despise thy father and prefer impure men filled with ten thousand vices? Knowest thou not how much better and more respectable thou art than they?’ For so he detaches him more [readily] from their society than if he should express admiration of his father. For were he to say indeed, ‘Knowest thou not how much thy father is better than they?’ he will not produce so much effect; but if, leaving mention of his father, he bring himself before them, saying, ‘Knowest thou not who thou art and what they are? Dost thou not bear in mind thine own high birth and gentle383    ἐλευθερίαν. blood, and their infamy? For what communion hast thou with them, those thieves, those adulterers, those impostors?’ by elevating him with these praises of himself, he will quickly prepare him to break off from them. For the former address indeed, he will not entertain with overmuch acceptance, because the exalting of his father is an accusation of himself, when he is shown to be not only grieving a father, but such a father; but in this case he will have no such feeling. For none would choose not to be praised, and therefore, along with these praises of him that hears, the rebuke becometh easy of digestion. For the listener is softened, and is filled with high thoughts, and disdains384    διαπτύει. the society of those persons.

But not this only is the point to be admired in him that thus he prosecuted his comparison, but that he imagined another thing also still greater and more astounding; in the first place, prosecuting his speech in the form of interrogation, which is proper to things that are clear and admitted, and then dilating it by the quick succession and multitude of his terms. For he employs not one or two or three only, but several. Add to this that instead of the persons he employs the names of the things, and he delineates here high virtue and there extreme vice; and shows the difference between them to be great and infinite so as not even to need demonstration. “For what fellowship,” saith he, “have righteousness and iniquity?”

“And what communion hath light with darkness?” (v. 15, 16.) “And what concord hath Christ with Beliar385    [This reading, given in the margin of the Rev. Vers. is adopted by all the editors instead of “Belial,” for which, as Westcott and Hort say, there is only Latin authority. C.]? Or what portion386    A.V. part. hath a believer with an unbeliever? Or what agreement hath a temple of God with idols?”

Seest thou how he uses the bare names, and how adequately to his purpose of dissuasion. For he did not say, ‘neglect of righteousness387    παρανομίᾳ [ἀνομίᾳ].,’ [but] what was stronger [iniquity388    The two words in brackets are not found in the text, but seem required by the context.]; nor did he say those who are of the light, and those who are of the darkness; but he uses opposites themselves which can not admit of their opposites, ‘light and darkness.’ Nor said he those who are of Christ, with those who are of the devil; but, which was far wider apart, Christ and Beliar, so calling that apostate one, in the Hebrew tongue. “Or what portion hath a believer with an unbeliever?” Here, at length, that he may not seem simply to be going through a censure of vice and an encomium of virtue, he mentions persons also without particularizing. And he said not, ‘communion,’ but spoke of the rewards, using the term “portion. What agreement hath a temple of God with idols?”

“For ye389    [The testimony preponderates in favor of the first person, “we,” adopted by the Rev. Vers. C.] are a temple of the living God.” Now what he says is this. Neither hath your King aught in common with him, “for what concord hath Christ with Beliar?” nor have the things [aught in common], “for what communion hath light with darkness?” Therefore neither should ye. And first he mentions their king and then themselves; by this separating them most effectually. Then having said, “a temple of God with idols,” and having declared, “For ye are a temple of the living God,” he is necessitated to subjoin also the testimony of this to show that the thing is no flattery. For he that praises except he also exhibit proof, even appears to flatter. What then is his testimony? For,

“I will dwell in them,” saith he, “and walk in them. I will dwell in,” as in temples, “and walk in them,” signifying the more abundant attachment390    σχέσιν. to them.

“And they shall be my people and I will be their God391    The Received Text inverts the order of the two clauses..” ‘What?’ saith he, ‘Dost thou bear God within thee, and runnest unto them? God That hath nothing in common with them?  And in what can this deserve forgiveness? Bear in mind Who walketh, Who dwelleth in thee.’

Ver. 17. “Wherefore come ye out from among them, and be ye separate, and touch no unclean thing; and I will receive you, saith the Lord.

And He said not, ‘Do not unclean things;’ but, requiring greater strictness, ‘do not even touch,’ saith he, ‘nor go near them.’ But what is filthiness of the flesh?  Adultery, fornication, lasciviousness of every kind. And what of the soul? Unclean thoughts, as gazing with unchaste eyes, malice, deceits, and whatsoever such things there be. He wishes then that they should be clean in both. Seest thou how great the prize?  To be delivered from what is evil, to be made one with God. Hear also what follows.

Ver. 18. “And I will be to you a Father, and ye shall be to me sons and daughters, saith the Lord.”

Seest thou how from the beginning the Prophet fore-announceth our present high birth, the Regeneration by grace?

Chap. vii. ver. 1. “Having therefore these promises, beloved.”

What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father.

“Let us cleanse ourselves from all defilement of flesh and spirit.”

Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. Yet he is not content with this only, but adds also,

“Perfecting holiness in the fear of God.” For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety. And he well said, “In the fear of God.” For it is possible to perfect chasteness, not in the fear of God but for vainglory. And along with this he implies yet another thing, by saying, “In the fear of God;” the manner, namely, whereafter holiness may be perfected. For if lust be even an imperious thing, still if thou occupy its territory with392    ἐπιτειχίσῃς. the fear of God, thou hast stayed its frenzy.

[4.] Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure. Now one will become pure, not if he be free from fornication only, but if from covetousness also, and envy, and pride393    ἀπονοίας., and vainglory, yea especially from vainglory which in every thing indeed it behoveth to avoid, but much more in almsgiving; since neither will it be almsgiving, if it have this distemper, but display and cruelty. For when thou dost it not out of mercy, but from parade394    ἐκπομπεύων., such deed is not only no alms but even an insult; for thou hast put thy brother to open shame395    παρεδειγμάτισας.. Not then the giving money, but the giving it out of mercy, is almsgiving. For people too at the theatres give, both to prostitute boys and to others who are on the stage; but such a deed is not almsgiving. And they too give that abuse the persons of prostitute women; but this is not lovingkindness, but insolent treatment396    παροινία.. Like this is the vainglorious also. For just as he that abuseth the person of the harlot, pays her a price for that abuse; so too dost thou demand a price of him that receiveth of thee, thine insult of him and thine investing him as well as thyself with an evil notoriety. And besides this, the loss is unspeakable. For just as a wild beast and a mad dog springing upon us might, so doth this ill disease and this inhumanity make prey of our good things. For inhumanity and cruelty such a course is; yea, rather more grievous even than this. For the cruel indeed would not give to him that asked; but thou dost more than this; thou hinderest those that wish to give. For when thou paradest thy giving, thou hast both lowered the reputation of the receiver, and hast pulled back397    ἀνεχαίτισας. him that was about to give, if he be of a careless mind. For he will not give to him thenceforth, on the ground of his having already received, and so not being in want; yea he will often accuse him even, if after having received he should draw near to beg, and will think him impudent. What sort of almsgiving then is this when thou both shamest thyself and him that receiveth; and also in two ways Him that enjoined it:  both because while having Him for a spectator of thine alms, thou seekest the eyes of thy fellow-servants besides Him, and because thou transgressest the law laid down by Him forbidding these things.

I could have wished to carry this out into those other subjects as well, both fasting and prayer, and to show in how many respects vainglory is injurious there also; but I remember that in the discourse before this I left unfinished a certain necessary point. What was the point? I was saying, that the poor have the advantage of the rich in the things of this life, when I discoursed concerning health and pleasure; and this was shown indistinctly. Come then, to-day let us show this, that not in the things of this life only, but also in those that are higher, the advantage is with them. For what leadeth unto a kingdom, riches or poverty? Let us hear the Lord Himself of the heavens saying of those, that “it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven:” (Matt. xix. 24.) but of the poor the contrary, “If thou wilt be perfect, sell that thou hast, and give to the poor; and come, follow Me; and thou shalt have treasure in heaven.” (Matt. xix. 21.) But if ye will, let us see what is said on either side. “Narrow and straitened is the way,” He saith, “that leadeth unto life.” (Matt. vii. 14.) Who then treadeth the narrow way, he that is in luxury, or that is in poverty; that is independent, or that carrieth ten thousand burdens; the lax398    χαῦνος. and dissolute, or the thoughtful and anxious? But what need of these arguments, when it is best to betake one’s self to the persons themselves. Lazarus was poor, yea very poor; and he that passed him by as he lay at his gateway was rich. Which then entered into the kingdom, and was in delights in Abraham’s bosom? and which of them was scorched, with not even a drop at his command? But, saith one, ‘both many poor will be lost, and [many] rich will enjoy those unspeakable goods.’ Nay rather, one may see the contrary, few rich saved, but of the poor far more. For, consider, making accurate measure of the hindrances of riches and the defects of poverty, (or rather, neither of riches nor of poverty are they, but each of those who have riches or poverty; howbeit,) let us at least see which is the more available weapon. What defect then doth poverty seem to possess? Lying. And what, wealth? Pride, the mother of evils; which also made the devil a devil, who was not such before. Again, “the love of money is a root of all kinds of evil.” (1 Tim. vi. 10.) Which then stands near this root, the rich man, or the poor? Is it not very plainly the rich? For the more things anyone surrounds himself with, he desires so much the more. Vainglory again damages tens of thousands of good deeds, and near this too again the rich man hath his dwelling399    ἐσκήνωται.. “But,” saith one, “thou mentionest not the [evils] of the poor man, his affliction, his straits.” Nay, but this is both common to the rich, and is his more than the poor man’s; so that those indeed which appear to be evils of poverty are common to either: whilst those of riches are riches’ only. ‘But what,’ saith one, ‘when for want of necessaries the poor man committeth many horrible things?’ But no poor man, no, not one, committeth as many horrible things from want, as do the rich for the sake of surrounding themselves with more, and of not losing what stores they have400    τὰ ἔνδον.. For the poor man doth not so eagerly desire necessaries as the rich doth superfluities; nor again has he as much strength to put wickedness in practice as the other hath power. If then the rich man is both more willing and able, it is quite plain that he will rather commit such, and more of them. Nor is the poor man so much afraid in respect of hunger, as the rich trembleth and is anxious in respect of the loss of what he has, and because he has not yet gotten all men’s possessions. Since then he is near both vainglory and arrogance, and the love of money, the root of all evils, what hope of salvation shall he have except he display much wisdom? And how shall he walk the narrow way? Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer this to figures and calculation; but in calculating upon facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance401    ζυγόν., and square402    γνώμονα. and rule403    κανόνα. for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learnt what are the true riches, let us pursue after them that we may obtain also the eternal good things; which may we all obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be glory, might, and honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙΓʹ. Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται. Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν. αʹ. Διηγησάμενος περὶ τῶν ἑαυτοῦ πειρασμῶν καὶ θλίψεων: Ἐν ὑπομονῇ γὰρ, φησὶν, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις: καὶ δείξας ὅτι μέγα ἀγαθὸν τὸ πρᾶγμα: Ὡς λυπούμενοι γὰρ, φησὶν, ἀεὶ δὲ χαίροντες: ὡς πτωχοὶ, πολλοὺς δὲ πλουτίζοντες: ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες: καὶ ὅπλα αὐτὰ εἰπών: Ὡς παιδευόμενοι γὰρ, φησὶ, καὶ μὴ θανατούμενοι: καὶ τοῦ Θεοῦ τὴν πολλὴν κηδεμονίαν διὰ τούτων ἐμφήνας καὶ τὴν δύναμιν: Ἵνα γὰρ ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ Θεοῦ, φησὶ, καὶ μὴ ἐξ ἡμῶν: καὶ τοὺς ἄθλους αὐτοῦ καταλέξας: Πάντοτε γὰρ τὴν νέκρωσιν αὐτοῦ, φησὶ, περιφέρομεν: καὶ ὅτι ἀναστάσεως τοῦτο ἀπόδειξις σαφής: Ἵνα γὰρ καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν, φησί: καὶ ὧν γέγονε κοινωνὸς, καὶ τίνα ἐπιστεύθη: Ὑπὲρ Χριστοῦ γὰρ πρεσβεύομεν, φησὶν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι' ἡμῶν: καὶ τίνων ἐστὶ διάκονος, ὅτι οὐ γράμματος, ἀλλὰ πνεύματος: καὶ ὅτι οὐ τούτῳ μόνον αἰδέσιμος, ἀλλὰ καὶ τοῖς πειρασμοῖς: Τῷ Θεῷ γὰρ, φησὶ, χάρις τῷ πάντοτε ἡμᾶς θριαμβεύοντι: μέλλει λοιπὸν αὐτοῖς καὶ ἐπιτιμᾷν, ὡς οὐ σφόδρα περὶ αὐτὸν διακειμένοις. Ἀλλὰ μέλλων, οὐκ εὐθέως ἐπὶ τοῦτο ἔρχεται, ἀλλὰ πρότερον τὰ περὶ τῆς ἀγάπης εἰπὼν, ἣν περὶ αὐτοὺς ἐπεδείκνυτο, τότε ἐμβαίνει καὶ εἰς τὸν περὶ τούτων λόγον. Εἰ γὰρ καὶ ἀπὸ τῶν οἰκείων κατορθωμάτων αἰδέσιμος ὁ ἐπιτιμῶν εἴη, ἀλλ' ὅμως ὅταν καὶ τὴν φιλίαν, ἣν ἔχει πρὸς τοὺς ἐγκαλουμένους, ἐπιδείξηται, ἀνεπαχθέστερον ποιεῖ τὸν λόγον. Διὰ τοῦτο καὶ αὐτὸς ἀπὸ τῶν πειρασμῶν καὶ τῶν ἱδρώτων τῶν ἑαυτοῦ καὶ τῶν ἀγώνων ἐκβὰς, εἰς τὸν περὶ τῆς ἀγάπης μεταβαίνει λόγον, καὶ οὕτως αὐτῶν καθάπτεται. Τίνα οὖν ἐστι τὰ τῆς ἀγάπης ἐνδεικτικά; Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι. Καὶ ποῖον τοῦτο σημεῖον ἀγάπης; τί δὲ καὶ ἔστιν ὅλως τὸ εἰρημένον; Οὐκ ἀνεχόμεθα, φησὶ, σιγᾷν πρὸς ὑμᾶς, ἀλλ' ἀεὶ βουλόμεθα καὶ ἐπιθυμοῦμεν φθέγγεσθαι καὶ διαλέγεσθαι ὑμῖν: ὅπερ ἔθος τῶν ἀγαπώντων ἐστί. Καὶ γὰρ ὅπερ εἰσὶν ἐπὶ σώματος περιπλοκαὶ χειρῶν, τοῦτο ἐπὶ ψυχῆς συνουσία λόγου Μετὰ δὲ τούτου καὶ ἕτερον αἰνίττεται. Ποῖον δὴ τοῦτο; Ὅτι πάντα μετὰ παῤῥησίας ὑμῖν διαλεγόμεθα, ὡς ἀγαπητοῖς, καὶ οὐδὲν ὑποστελλόμενοι οὐδὲ ταμιευόμενοι. Ἐπειδὴ γὰρ λοιπὸν μέλλει ἐπιτιμᾷν, συγγνώμην αἰτεῖ, αὐτὸ τὸ ἐπιτιμᾷν μετὰ παῤῥησίας ἀπόδειξιν ποιούμενος τοῦ σφόδρα αὐτοὺς φιλεῖν. Καὶ ἡ προσθήκη δὲ τοῦ ὀνόματος φιλίας πολλῆς καὶ διαθέσεως καὶ θερμότητος: καὶ γὰρ εἰώθαμεν τῶν ἀγαπωμένων συνεχῶς γυμνὰ τὰ ὀνόματα περιστρέφειν. Ἡ καρδία ἡμῶν πεπλάτυνται. Καθάπερ γὰρ τὸ θερμαῖνον εὐρύνειν εἴωθεν: οὕτω καὶ τῆς ἀγάπης ἔργον τὸ πλατύνειν ἐστί. Θερμὴ γάρ ἐστιν ἡ ἀρετὴ καὶ ζέουσα. Αὕτη καὶ τὸ στόμα ἀνεπέτασε Παύλου, καὶ τὴν καρδίαν ἐπλάτυνεν. Οὐδὲ γὰρ τῷ στόματι μόνον φιλῶ, φησὶν, ἀλλὰ καὶ τὴν καρδίαν συνᾴδουσαν ἔχω. Διὰ τοῦτο μετὰ παῤῥησίας φθέγγομαι, ὅλῳ τῷ στόματι, ὅλῃ τῇ διανοίᾳ. Οὐδὲν γὰρ τῆς Παύλου καρδίας πλατύτερον, ἣ τοὺς πιστοὺς ἅπαντας, καθάπερ ἄν τις ἐρώμενον, οὕτω σφοδρῶς ἠγάπα, οὐ σχιζομένης αὐτοῦ τῆς φιλίας καὶ ἀσθενεστέρας γινομένης, ἀλλ' ὁλοκλήρου ἐν ἑκάστῳ μενούσης. Καὶ τί θαυμαστὸν ἐπὶ πιστῶν, ὅπου γε καὶ ἐπὶ τῶν ἀπίστων τὴν οἰκουμένην πᾶσαν ἐδέχετο ἡ καρδία Παύλου; Διὰ τοῦτο οὐκ εἶπε, Φιλῶ ὑμᾶς, ἀλλ' ἐμφαντικώτερον, Τὸ στόμα ἡμῶν ἀνέῳγεν, ἡ καρδία ἡμῶν πεπλάτυνται: πάντας ἔνδον ἔχομεν: καὶ οὐδὲ τοῦτο ἁπλῶς, ἀλλὰ μετ' εὐρυχωρίας πολλῆς. Ὁ γὰρ φιλούμενος, μετὰ πολλῆς ἔνδον ἐν τῇ καρδίᾳ τοῦ φιλοῦντος βαδίζει τῆς ἀδείας: διό φησιν, Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν. Καὶ τὴν ἐπιτίμησιν ὅρα μετὰ φειδοῦς γινομένην: ὃ τῶν σφόδρα φιλούντων ἐστίν. Οὐκ εἶπεν, Οὐ φιλεῖτε ἡμᾶς, ἀλλ', Οὐ μετὰ τοῦ αὐτοῦ μέτρου: οὐ γὰρ βούλεται αὐτῶν σφόδρα καθάψασθαι. Καὶ πανταχοῦ δὲ ἴδοι τις ἂν πῶς ἐκκαίεται τῶν πιστῶν, ἐκλέγων ἑκάστης ἐπιστολῆς αὐτοῦ τὰ ῥήματα. Ῥωμαίοις μὲν γάρ φησιν, Ἐπιποθῶ δὲ ἰδεῖν ὑμᾶς: καὶ, Πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς: καὶ, Εἴ πως ἤδη ποτὲ εὐοδωθήσομαι ἐλθεῖν πρὸς ὑμᾶς. Γαλάταις δέ φησι, Τεκνία μου, οὓς πάλιν ὠδίνω: Ἐφεσίοις πάλιν, Τούτου χάριν κάμπτω τὰ γόνατά μου ὑπὲρ ὑμῶν. Φιλιππησίοις δὲ, Τίς γάρ μοί ἐστιν ἐλπὶς ἢ χαρὰ ἢ στέφανος καυχήσεως; ἢ οὐχὶ καὶ ὑμεῖς; καὶ ἐν τῇ καρδίᾳ καὶ ἐν τοῖς δεσμοῖς αὐτοὺς περιφέρειν ἔλεγε: Κολασσαεῦσι δὲ, Θέλω δὲ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν, καὶ ὅσοι οὐχ ἑωράκασί με ἐν σαρκὶ, ἵνα παρακληθῶσιν αἱ καρδίαι ὑμῶν: Θεσσαλονικεῦσι δὲ, Ὡς ἂν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα, οὕτως ἱμειρόμενοι ὑμῶν εὐδοκοῦμεν ὑμῖν μεταδοῦναι οὐ μόνον τὸ Εὐαγγέλιον, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς: Τιμοθέῳ δὲ, Μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ: Τίτῳ δὲ, Τῷ ἀγαπητῷ τέκνῳ: καὶ Φιλήμονι ὁμοίως. βʹ. Καὶ Ἑβραίοις δὲ πολλὰ ἕτερα τοιαῦτα γράφει, καὶ οὐ παύεται παρακαλῶν, καὶ λέγων, Ἔτι μικρὸν ὅσον, ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ: καθάπερ παῖδας δυσχεραίνοντας μήτηρ. Οὕτω καὶ αὐτοῖς, Οὐ στενοχωρεῖσθε ἐν ἡμῖν, φησίν. Οὐ λέγει δὲ μόνον ὅτι φιλεῖ, ἀλλ' ὅτι καὶ φιλεῖται παρ' αὐτῶν, ἵνα καὶ ταύτῃ μᾶλλον αὐτοὺς ἐπισπάσηται. Καίτοι τοῖς μὲν τοῦτο μαρτυρῶν φησιν, ὅτι Ἦλθε Τίτος ἀπαγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμὸν, τὸν ὑμῶν ζῆλον: καὶ Γαλάταις, Εἰ δυνατὸν, τοὺς ὀφθαλμοὺς ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι: καὶ Θεσσαλονικεῦσιν, Ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς: καὶ Τιμοθέῳ δὲ, Μεμνημένος σου τῶν δακρύων, ἵνα χαρᾶς πληρωθῶ. Καὶ πανταχοῦ δὲ τῶν Ἐπιστολῶν εὕροι τις ἂν αὐτὸν τοῦτο μαρτυροῦντα τοῖς μαθηταῖς, καὶ ὅτι ἐφίλησε καὶ ὅτι φιλεῖται: οὐ μὴν ὁμοίως. Καὶ ἐνταῦθά φησιν, Εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧττον ἀγαπῶμαι. Ἀλλὰ τοῦτο μὲν πρὸς τῷ τέλει, τέως δὲ σφοδρότερον, Οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν. Ὑμεῖς ἕνα δέχεσθε, φησὶν, ἐγὼ δὲ πόλιν ὁλόκληρον, καὶ δῆμον τοσοῦτον. Καὶ οὐκ εἶπεν, Οὐ δέχεσθε ἡμᾶς, ἀλλ' ὅτι Στενοχωρεῖσθε: τὸ αὐτὸ μὲν αἰνιττόμενος, μετὰ φειδοῦς δὲ, καὶ τοῦ μὴ σφόδρα καθάψασθαι. Τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς. Καίτοι οὐκ ἔστιν ἴσον, πρότερον ἀγαπηθῆναι, εἶτα ἀγαπῆσαι. Κἂν γὰρ τὸ ἴσον τις εἰσενέγκῃ μέτρον, ἠλάττωται τῷ δεύτερος ἐπανελθεῖν. Ἀλλ' ὅμως οὐδὲν ἀκριβολογοῦμαι, φησὶ, κἂν παρ' ἐμοῦ λαβόντες τὰς ἀρχὰς τὸ αὐτὸ μέτρον ἐπιδείξησθε, ἀγαπῶ καὶ στέργω. Εἶτα ἵνα δείξῃ, ὅτι καὶ ὀφειλὴ τὸ πρᾶγμα ἦν, καὶ ὅτι κολακείας ἐκτὸς τὰ εἰρημένα, Ὡς τέκνοις λέγω, φησί. Τί ἐστιν, Ὡς τέκνοις; Οὐδὲν μέγα αἰτῶ, εἰ πατὴρ ὢν βούλομαι φιλεῖσθαι παρ' ὑμῶν. Καὶ ὅρα σύνεσιν καὶ μετριοφροσύνην. Οὐ τίθησιν ἐνταῦθα τοὺς κινδύνους τοὺς ὑπὲρ αὐτῶν καὶ τοὺς πόνους καὶ τοὺς θανάτους, καίτοι πολλὰ ἔχων εἰπεῖν: οὕτως ἐστὶν ἄτυφος: ἀλλὰ τὸ φιλεῖν: καὶ διὰ τοῦτο ἀξιοῖ φιλεῖσθαι, Ὅτι πατὴρ ὑμῶν ἐγενόμην, φησὶν, ὅτι σφόδρα ὑμῶν περικαίομαι: ὃ μάλιστα προσίσταται τῷ φιλουμένῳ πολλάκις, ὅταν τις αὐτῷ τὰς εὐεργεσίας προσφέρῃ: δοκεῖ γὰρ ὀνειδίζειν. Διὸ οὐ ποιεῖ τοῦτο Παῦλος, ἀλλ', Ὡς τέκνα πατέρα ἀγαπήσατε, φησίν: ὃ τῆς φύσεως μᾶλλόν ἐστι, καὶ ὀφειλόμενον ἑκάστῳ πατρί. Εἶτα ἵνα μὴ δόξῃ δι' ἑαυτὸν ταῦτα λέγειν, δείκνυσιν ὅτι διὰ τὸ ἐκείνων κέρδος καὶ τὴν παρ' αὐτῶν ἐπισπᾶται φιλίαν: διὸ καὶ ἐπήγαγε, Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Καὶ οὐκ εἶπε, Μὴ ἀναμίγνυσθε ἀπίστοις, ἀλλὰ μᾶλλον αὐτῶν καθαπτόμενος ἅτε ἀδικούντων τὸ δίκαιον, Μὴ ἐκκλίνητε ἑαυτοὺς, φησί. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; Ἐνταῦθα λοιπὸν σύγκρισιν ποιεῖται οὐχὶ τῆς ἑαυτοῦ ἀγάπης, καὶ τῆς ἐκείνων τῶν διαφθειρόντων αὐτοὺς, ἀλλὰ τῆς αὐτῶν εὐγενείας, καὶ τῆς ἐκείνων ἀτιμίας: οὕτω γὰρ καὶ σεμνότερος ὁ λόγος γέγονε, καὶ αὐτῷ πρεπωδέστερος, καὶ μᾶλλον αὐτοὺς ἐπεσπᾶτο. Ὡς ἂν εἴ τις παιδὶ τῶν γεγεννηκότων ὑπερορῶντι καὶ μιαροῖς ἑαυτὸν ἐκδιδόντι λέγοι, Τί ποιεῖς, ὦ παιδίον; τοῦ μὲν πατρὸς καταφρονεῖ, προτιμᾷς δὲ τοὺς μιαροὺς ἄνδρας, καὶ μυρίας γέμοντας κακίας; οὐκ οἶσθα πόσον αὐτῶν βελτίων εἶ καὶ σεμνότερος; Οὕτω γὰρ μᾶλλον αὐτὸν ἀφίστησι τῆς ἐκείνων συνουσίας, ἢ εἰ τὸν πατέρα θαυμάζοι. Ἂν μὲν γὰρ λέγῃ, Οὐκ οἶσθα πόσον ἐστὶν ὁ πατήρ σου βελτίων ἐκείνων; οὐδὲν τοσοῦτον ἐργάσεται: ἂν δὲ τὸν πατέρα ἀφεὶς, αὐτὸν αὐτῶν προκρίνῃ, λέγων, Οὐκ οἶσθα τίς μὲν σὺ, τίνες δὲ ἐκεῖνοι; οὐκ ἐννοεῖς σου τὴν εὐγένειαν καὶ τὴν ἐλευθερίαν, καὶ τὴν ἀτιμίαν τὴν ἐκείνων; τίς γὰρ κοινωνία σοι κἀκείνοις τοῖς κλέπταις, τοῖς μοιχοῖς, τοῖς γόησι; ταχέως αὐτὸν τοῖς ἐγκωμίοις τοῖς αὐτοῦ πτερώσας, ἀποῤῥαγῆναι ἐκείνων παρασκευάσει. Τὸν μὲν γὰρ πρότερον οὐ σφόδρα δέξεται λόγον, ὅτι κατηγορία αὐτοῦ ἐστιν ἡ προτίμησις τοῦ πατρὸς, ὅταν μὴ μόνον πατέρα φαίνηται λυπῶν, ἀλλὰ καὶ πατέρα τοιοῦτον: ἐνταῦθα δὲ οὐκέτι οὐδὲν τοιοῦτον πείσεται. Οὐδεὶς γὰρ ἂν ἕλοιτο μὴ ἐγκωμιάζεσθαι: καὶ δι' αὐτοῦ δὴ, μετὰ τῶν ἐπαίνων τοῦ ἀκούοντος, ὁ ἔλεγχος γίνεται εὐπαράδεκτος. Χαλᾶται γὰρ ὁ ἀκροατὴς, καὶ φρονήματος πληροῦται μεγάλου, καὶ διαπτύει τὴν ἐκείνων συνουσίαν. Οὐ τοῦτο δὲ μόνον αὐτοῦ ἐστι τὸ θαυμαστὸν, ὅτι οὕτω προήγαγε τὴν σύγκρισιν, ἀλλ' ὅτι καὶ ἕτερόν τι μεῖζον ἐπενόησε, καὶ ἐκπληκτικώτερον: πρῶτον μὲν κατ' ἐρώτησιν προαγαγὼν τὸν λόγον, ὅπερ τῶν σαφῶν καὶ ὁμολογουμένων ἐστίν: ἔπειτα δὲ πλατύνων τῇ πυκνότητι καὶ τῷ πλήθει τῶν ὀνομάτων. Οὐ γὰρ ἓν καὶ δύο καὶ τρία, ἀλλὰ πλείονα πρὸς τούτοις ἀντὶ τῶν προσώπων τὰ ὀνόματα τῶν πραγμάτων τίθησι, καὶ ἄκραν ἐνταῦθα ἀρετὴν, καὶ ἐσχάτην ἐκεῖ κακίαν ὑπογράφει: καὶ πολὺ τὸ μέσον καὶ ἄπειρον δείκνυσιν, ὡς μηδὲ δεηθῆναι κατασκευῆς. Τίς γὰρ, φησὶ, μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; τίς δὲ κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; ἢ τίς συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων; γʹ. Εἶδες πῶς γυμνὰ τὰ ὀνόματα τίθησι, καὶ ἀρκοῦντα αὐτῷ πρὸς ἀποτροπήν; Οὐδὲ γὰρ εἶπε, Παρανομίᾳ, ὃ πλέον ἦν, οὐδὲ εἶπε, Τοῖς τοῦ φωτὸς, καὶ τοῖς τοῦ σκότους: ἀλλ' αὐτὰ τὰ ἐναντία τίθησι, τὰ ἀπαράδεκτα τῶν ἐναντίων, φῶς καὶ σκότος. Οὐδὲ εἶπε, Τοῖς τοῦ Χριστοῦ καὶ τοῖς τοῦ διαβόλου, ἀλλ' ὃ πολλῷ πλέον ἀφειστήκει, Χριστῷ καὶ Βελίαρ: τῇ Ἑβραϊκῇ φωνῇ τὸν ἀποστάτην καλέσας οὕτως. Ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; Ἐνταῦθα λοιπὸν, ἵνα μὴ δόξῃ κακίας ἁπλῶς κατηγορίαν, καὶ ἀρετῆς ἐγκώμιον διεξιέναι, μέμνηται καὶ προσώπων ἀδιορίστως. Καὶ οὐκ εἶπε κοινωνίαν, ἀλλὰ τὰ ἔπαθλα τέθεικε, μερίδα εἰπών. Τίς συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων; ὑμεῖς γὰρ ναὸς Θεοῦ ἐστε ζῶντος. Ὃ δὲ λέγει, τοῦτό ἐστιν: Οὔτε ὁ βασιλεὺς ὑμῶν ἔχει τι κοινὸν πρὸς αὐτόν: (Τίς γὰρ συμφωνία Χριστῷ πρὸς Βελίαρ;) οὔτε τὰ πράγματα: Τίς γὰρ κοινωνία φωτὶ πρὸς σκότος; Οὐκοῦν οὐδὲ ὑμᾶς δεῖ. Καὶ πρῶτον τίθησι τὸν βασιλέα, καὶ δεύτερον αὐτοὺς, τούτῳ μάλιστα αὐτοὺς ἀποσχίζων. Εἶτα εἰπὼν, Ναῷ Θεοῦ μετὰ εἰδώλων, καὶ ἀποφηνάμενος, ὅτι Ὑμεῖς γὰρ ναὸς Θεοῦ ζῶντος. ἀναγκαίως καὶ τὴν μαρτυρίαν ἐπάγει, δεικνὺς ὅτι οὐ κολακεία τὸ πρᾶγμά ἐστιν. Ὁ γὰρ ἐγκωμιάζων, ἂν μὴ καὶ ἀπόδειξιν παρέχηται, δοκεῖ κολακεύειν. Τίς οὖν ἡ μαρτυρία; Ἐνοικήσω γὰρ ἐν αὐτοῖς, φησὶ, καὶ ἐμπεριπατήσω. Ἐνοικήσω ἐν ναοῖς, καὶ ἐμπεριπατήσω: τὴν πλείονα πρὸς αὐτοὺς σχέσιν δηλῶν. Καὶ ἔσονταί μοι εἰς λαὸν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεόν. Τί, φησί; Θεὸν φέρεις ἐν σεαυτῷ, καὶ πρὸς ἐκείνους τρέχεις; Θεὸν τὸν οὐδὲν ἔχοντα κοινὸν πρὸς αὐτούς; καὶ ποῦ ταῦτα ἄξια συγγνώμης; ἐννόησον τίς ἐμπεριπατεῖ σοι, τίς ἐνοικεῖ. Διὸ ἐξέλθετε ἐκ μέσου αὐτῶν, καὶ ἀφορίσθητε, καὶ ἀκαθάρτου μὴ ἅπτεσθε: κἀγὼ εἰσδέξομαι ὑμᾶς, λέγει Κύριος. Καὶ οὐκ εἶπε, Μὴ πράττετε ἀκάθαρτα: ἀλλὰ πλείονα ἀκρίβειαν ζητῶν, Μηδὲ ἅπτεσθε, φησὶ, μηδὲ ἐγγὺς γίνεσθε. Τί δέ ἐστι μολυσμὸς σαρκός; Μοιχεία, πορνεία, ἀσέλγεια πᾶσα. Τί δὲ ψυχῆς; Ἀκάθαρτοι λογισμοὶ ὡς τὸ ἐμβλέψαι ἀκολάστοις ὀφθαλμοῖς, μνησικακίαι, δόλοι, καὶ ὅσα τοιαῦτα. Βούλεται τοίνυν ἑκατέρωθεν εἶναι καθαρούς. Εἶδες τὸ ἔπαθλον ὅσον; Τὸ ἀπαλλαγῆναι τῶν πονηρῶν, τὸ ἑνωθῆναι Θεῷ. Ἄκουε καὶ τῶν ἑξῆς: Καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει Κύριος. Εἶδες ἄνωθεν τὴν παροῦσαν εὐγένειαν τὸν προφήτην προαναφωνοῦντα, τὴν διὰ τῆς χάριτος ἀναγέννησιν; Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί. Ποίας; Τὸ ναοὺς Θεοῦ εἶναι, τὸ υἱοὺς καὶ θυγατέρας, τὸ ἔνοικον αὐτὸν ἔχειν καὶ ἐμπεριπατοῦντα, τὸ λαὸν αὐτοῦ γίνεσθαι, τὸ τὸν Θεὸν αὐτὸν καὶ πατέρα κεκτῆσθαι. Καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος. Μήτε ἀκαθάρτων ἁπτώμεθα: τοῦτο γὰρ σαρκὸς μολυσμός: μήτε τῶν τὴν ψυχὴν μολυνόντων: οὗτος γὰρ πνεύματος. Καὶ οὐκ ἀρκεῖται τούτῳ μόνον, ἀλλὰ καὶ ἐπάγει, Ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ Θεοῦ. Οὐ γὰρ τὸ μὴ ἀκαθάρτου ἅπτεσθαι ποιεῖ καθαρὸν, ἀλλὰ καὶ ἑτέρου τινὸς ἡμῖν δεῖ ὥστε γενέσθαι ἡμᾶς ἁγίους, σπουδῆς, προσοχῆς, εὐλαβείας. Καὶ καλῶς εἶπε, Ἐν φόβῳ Θεοῦ. Ἔστι γὰρ ἐπιτελεῖν σωφροσύνην, οὐκ ἐν φόβῳ Θεοῦ, ἀλλὰ διὰ κενοδοξίαν. Μετὰ δὲ τούτου καὶ ἕτερον αἰνίττεται εἰπὼν, Ἐν φόβῳ Θεοῦ, τὸν τρόπον, καθ' ὃν ἂν ἀνυσθείη ἡ ἁγιωσύνη. Εἰ γὰρ καὶ τυραννικὸν ἡ ἐπιθυμία, ἀλλ', ἂν ἐπιτειχίσῃς τὸν τοῦ Θεοῦ φόβον, κατέλυσας τὴν αὐτῆς μανίαν. Ἁγιωσύνην δὲ ἐνταῦθα οὐχὶ σωφροσύνην μόνον λέγει, ἀλλὰ τὴν πάσης ἁμαρτίας ἀπαλλαγήν: ἅγιος γάρ ἐστιν ὁ καθαρός. Καθαρὸς δὲ ἄν τις γένοιτο, οὐχὶ εἰ πορνείας ἀπαλλαγείη μόνον, ἀλλὰ καὶ πλεονεξίας καὶ βασκανίας καὶ ἀπονοίας καὶ κενοδοξίας: καὶ μάλιστα κενοδοξίας, ἣν πανταχοῦ μὲν φυγεῖν δεῖ, πολλῷ δὲ πλέον ἐπὶ ἐλεημοσύνης: ἐπεὶ οὐδ' ἂν εἴη ἐλεημοσύνη, εἰ τοῦτο ἔχει τὸ νόσημα, ἀλλ' ἐπίδειξις καὶ ὠμότης. Ὅταν γὰρ μὴ ἐλεῶν, ἀλλ' ἐκπομπεύων ποιῇς, οὐ μόνον οὐκ ἔστιν ἐλεημοσύνη τὸ τοιοῦτον, ἀλλὰ καὶ ὕβρις: παρεδειγμάτισας γὰρ τὸν ἀδελφόν. Οὐκ ἄρα τὸ διδόναι χρήματα, ἀλλὰ τὸ ἐλεοῦντα διδόναι, ἐλεημοσύνη. Ἐπεὶ καὶ οἱ ἐν τοῖς θεάτροις διδόασι καὶ παισὶ πεπορνευμένοις, καὶ ἑτέροις τοῖς ἐπὶ τῆς σκηνῆς, ἀλλ' οὐκ ἐλεημοσύνη τὸ τοιοῦτον: καὶ αὐτοὶ δὲ οἱ ὑβρίζοντες εἰς τὸ σῶμα τῶν πορνευομένων γυναικῶν διδόασιν, ἀλλ' οὐ φιλανθρωπία τοῦτο, ἀλλὰ παροινία. Τούτῳ καὶ ὁ κενόδοξος ἔοικε. Καθάπερ γὰρ ἐκεῖνος ὑβρίζων εἰς τὸ σῶμα τῆς πόρνης, μισθὸν αὐτῇ δίδωσι τῆς ὕβρεως: οὕτω καὶ σὺ μισθὸν ἀπαιτεῖς τὸν λαμβάνοντα τὴν ὕβριν, καὶ τὸ πονηρᾷ δόξῃ περιβαλεῖν καὶ σαυτὸν κἀκεῖνον. Καὶ μετὰ τούτων ἡ ζημία ἄφατος. Καθάπερ γὰρ θηρίον, καὶ κύων μαινόμενος ἐπιπηδῶν, οὕτως ἡμῶν ἁρπάζει τὰ ἀγαθὰ τὸ πονηρὸν τοῦτο νόσημα, καὶ ἡ ἀπανθρωπία αὕτη: καὶ γὰρ ἀπανθρωπία καὶ ὠμότης τὸ τοιοῦτόν ἐστι: μᾶλλον δὲ καὶ τούτου χαλεπώτερον. Ὁ μὲν γὰρ ὠμὸς οὐκ ἂν δοίη τῷ δεομένῳ: σὺ δὲ τούτου πλέον ποιεῖς: τοὺς βουλομένους δοῦναι κωλύεις. Ὅταν γὰρ ἐκπομπεύῃς τὴν δόσιν, καὶ τὴν δόξαν καθελεῖς τοῦ λαβόντος, καὶ τὸν μέλλοντα παρέχειν ἀνεχαίτισας, ἂν ῥᾴθυμος ᾖ. Οὐδὲ γὰρ δώσει λοιπὸν, ὡς εἰληφότι καὶ οὐχ οὕτω δεομένῳ, ἀλλὰ καὶ καταγνώσεται πολλάκις, ἂν προσελθὼν αἰτήσῃ μετὰ τὸ λαβεῖν, καὶ ἀναίσχυντον ἡγήσεται. δʹ. Ποία οὖν ἐλεημοσύνη τοῦτο, ὅταν καὶ σαυτὸν καταισχύνῃς, καὶ τὸν εἰληφότα, καὶ τὸν ἐπιτάξαντα διπλῆ, ὅτι τε αὐτὸν θεατὴν ἔχων τῆς ἐλεημοσύνης, ἐπιζητεῖς τοὺς τῶν συνδούλων ὀφθαλμοὺς μετ' ἐκεῖνον, καὶ ὅτι τὸν νόμον τὸν ταῦτα ἀπαγορεύοντα, κείμενον ὑπ' αὐτοῦ, παραβαίνεις; Ἐβουλόμην καὶ τοῖς ἄλλοις ἐπεξελθεῖν, καὶ νηστείᾳ καὶ εὐχῇ, καὶ δεῖξαι ὅσα καὶ ἐκεῖ λυμαίνεται ἡ κενοδοξία: ἀλλ' ἀνεμνήσθην, ὅτι λόγον τινὰ οὐκ ἤνυσα ἀναγκαῖον, ἐν τῇ πρὸ ταύτης διαλέξει. Τίς δὲ ὁ λόγος ἦν; Ἔλεγον ὅτι οἱ πένητες τῶν πλουτούντων πλεονεκτοῦσιν ἐν τοῖς βιωτικοῖς, ὅτι περὶ ὑγείας καὶ ἡδονῆς διελεγόμην: καὶ σαφῶς τοῦτο ἐδείκνυτο. Φέρε οὖν σήμερον αὐτὸ δείξωμεν, ὅτι οὐκ ἐν τοῖς βιωτικοῖς μόνον, ἀλλὰ καὶ ἐν τοῖς ἀνωτέρω παρὰ τούτοις τὸ πλέον ἐστί. Τί γὰρ εἰς βασιλείαν εἰσάγει, πλοῦτος ἢ πενία; Ἀκούσωμεν αὐτοῦ τοῦ τῶν οὐρανῶν Δεσπότου λέγοντος, περὶ μὲν ἐκείνων, ὅτι Εὐκοπώτερον κάμηλον εἰσελθεῖν διὰ τρυπήματος ῥαφίδος, ἢ πλούσιον εἰς τὴν βασιλείαν τῶν οὐρανῶν: περὶ δὲ πενήτων τοὐναντίον. Εἰ γὰρ θέλεις τέλειος εἶναι, πώλησόν σου τὰ ὑπάρχοντα. καὶ δὸς πτωχοῖς, καὶ δεῦρο, ἀκολούθει μοι, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς. Εἰ δὲ βούλεσθε, ἑκατέρωθεν ἴδωμεν τὸ εἰρημένον. Στενὴ, καὶ τεθλιμμένη ἡ ὁδὸς, φησὶν, ἡ ἀπάγουσα εἰς τὴν ζωήν. Τίς οὖν βαδίζει τὴν στενὴν, ὁ ἐν τρυφῇ, ἢ ὁ ἐν πτωχείᾳ; ὁ μόνος, ἢ ὁ μυρία βαστάζων φορτία; ὁ χαῦνος καὶ διαλελυμένος, ἢ ὁ φροντίζων καὶ μεμεριμνημένος; Ἀλλὰ τίς χρεία τῶν λογισμῶν, δέον ἐπ' αὐτὰ τὰ πρόσωπα ἐλθεῖν; Πένης ὁ Λάζαρος ἦν, καὶ σφόδρα πένης: πλούσιος δὲ ὁ παρατρέχων ἐν τῷ πυλῶνι κείμενον τοῦτον: τίς οὖν εἰσῆλθεν εἰς τὴν βασιλείαν, καὶ τοῖς κόλποις ἐνετρύφα τοῦ Ἀβραάμ; τίς δὲ ἀπετηγανίζετο, καὶ οὐδὲ σταγόνος ἦν κύριος; Ἀλλὰ καὶ πένητες ἀπολοῦνται πολλοὶ, φησὶ, καὶ πλούσιοι τῶν ἀποῤῥήτων ἐκείνων ἀπολαύσονται ἀγαθῶν. Τοὐναντίον μὲν οὖν ἔστιν ἰδεῖν, πλουσίους μὲν ὀλίγους, τῶν δὲ πενήτων πολλῷ πλείους σωζομένους. Σκόπει δὲ ἀκριβῶς ἐξετάζων τὰ τοῦ πλούτου κωλύματα, καὶ τὰ τῆς πενίας ἐλαττώματα: μᾶλλον δὲ οὔτε τοῦ πλούτου οὔτε τῆς πενίας, ἀλλ' ἑκάτερα τῶν κεκτημένων ἐστί: πλὴν ἀλλὰ ποῖον εὐκολώτερον ὅπλον ἴδωμεν. Τί οὖν ἡ πενία ἐλάττωμα ἔχειν δοκεῖ; Ψεῦδος. Τί δὲ ὁ πλοῦτος; Ὑπερηφανίαν, τὴν μητέρα τῶν κακῶν, ἣ καὶ τὸν διάβολον ἐποίησεν εἶναι διάβολον, οὐκ ὄντα τοιοῦτον ἔμπροσθεν. Πάλιν, ῥίζα πάντων τῶν κακῶν ἡ φιλαργυρία: τίς οὖν ἕστηκε τῆς ῥίζης ταύτης πλησίον, ὁ πλούσιος, ἢ ὁ πένης; οὐκ εὔδηλον ὅτι ὁ πλούσιος; Ὅσῳ γὰρ ἄν τις πλείονα περιβαλῆται, τοσούτῳ πλειόνων ἐρᾷ. Κενοδοξία πάλιν τὰ μυρία λυμαίνεται κατορθώματα: ἀλλὰ καὶ ταύτης πάλιν ἐγγὺς ὁ πλουτῶν ἐσκήνωται. Τὰ δὲ τοῦ πένητος, φησὶν, οὐ τιθεῖς, τὴν θλῖψιν, τὴν στενοχωρίαν; Ἀλλὰ τοῦτο καὶ τοῦ πλουτοῦντος κοινὸν, καὶ τούτου μᾶλλον ἢ τοῦ πένητος: ὥστε ἃ μὲν τῆς πενίας δοκεῖ εἶναι κακὰ, κοινὰ ἑκατέρων ἐστὶν, ἃ δὲ τοῦ πλούτου, μόνα ἐκείνου. Τί δὲ, φησὶν, ὅταν διὰ τὴν τῶν ἀναγκαίων ἀπορίαν πολλὰ δεινὰ ὁ πένης ἐργάζηται; Ἀλλ' οὐδεὶς πένης, οὐδεὶς τοσαῦτα ἐργάζεται δεινὰ δι' ἔνδειαν, ὅσα οἱ πλουτοῦντες διὰ τὸ πλείονα περιβάλλεσθαι, καὶ τὰ ἔνδον μὴ ἀπολλύναι. Οὐ γὰρ οὕτω πένης ἐφίεται τῶν ἀναγκαίων, ὡς τῶν περιττῶν ὁ πλουτῶν: οὐδ' αὖ τοσαύτην ἰσχὺν ἔχει πρὸς τὸ χρήσασθαι τῇ πονηρίᾳ, ὅσην δύναμιν οὗτος. Εἰ τοίνυν καὶ βούλεται μᾶλλον καὶ δύναται, εὔδηλον ὅτι μᾶλλον καὶ πλείονα ἐργάσεται. Οὐδὲ γὰρ οὕτω δέδοικεν ὁ πένης ὑπὲρ λιμοῦ, ὡς ὁ πλούσιος ὑπὲρ τῆς ἀπωλείας τῶν ὄντων τρέμει καὶ ἄγχεται, καὶ ὑπὲρ τοῦ μηδέπω τὰ πάντων λαβεῖν. Ὅταν οὖν καὶ κενοδοξίας ἑστήκῃ πλησίον καὶ ὑπερηφανίας καὶ φιλαργυρίας τῆς ῥίζης τῶν κακῶν ἁπάντων: ποίαν ἕξει σωτηρίας ἐλπίδα, ἂν μὴ πολλὴν ἐπιδείξηται φιλοσοφίαν, πῶς δὲ βαδιεῖται τὴν στενὴν ὁδόν; Μὴ τοίνυν τὰς τῶν πολλῶν δόξας περιφέρωμεν, ἀλλὰ τὰ πράγματα ἐξετάζωμεν. Πῶς γὰρ οὐκ ἄτοπον ὑπὲρ μὲν χρημάτων μὴ ἑτέροις πιστεύειν, ἀλλ' ἀριθμῷ καὶ ψήφῳ τοῦτο ἐπιτρέπειν: ὑπὲρ δὲ πραγμάτων ψηφιζομένους, ἁπλῶς ταῖς ἑτέρων παρασύρεσθαι δόξαις, καὶ ταῦτα ἀκριβῆ ζυγὸν ἁπάντων ἔχοντας καὶ γνώμονα καὶ κανόνα, τῶν θείων νόμων τὴν ἀπόφασιν; Διὸ παρακαλῶ καὶ δέομαι πάντων ὑμῶν, ἀφέντες τί τῷ δεῖνι καὶ τῷ δεῖνι δοκεῖ περὶ τούτων, παρὰ τῶν Γραφῶν ταῦτα ἅπαντα πυνθάνεσθε, καὶ τὸν ἀληθῆ πλοῦτον μαθόντες, τοῦτον διώκωμεν, ἵνα καὶ τῶν αἰωνίων ἐπιτύχωμεν 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.