Homily XII.

Philippians iii. 13, 14

“Brethren, I count not myself yet to have apprehended: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.”

Nothing so renders our real excellences vain and puffs them away, as to be remembering the good deeds we have done; for this produces two evils, it both renders us remiss, and raises us to haughtiness. Wherefore see how Paul, since he knew our nature to be easily inclined to remissness, though he had given great praise to the Philippians, now subdues their mind by many other things above, but chiefly by his present words. And what are they? “Brethren, I count not myself154    [Nearly all documents of Chrys. here read simply “not,” as in Textus Receptus. Yet the connection following seems to show that Chrys. really read “not yet,” as in the Rev. Eng. Bible. Early copyists made the quotation conform to the text of Scripture with which they were familiar, but left the comment unaltered,—a frequent occurrence in the Fathers.—J.A.B.] to have apprehended.” But if Paul had not as yet apprehended, and is not confident about the Resurrection and things to come, hardly should they be so, who have not attained the smallest proportion of his excellence. That is, I consider that I have not as yet apprehended all virtue, as if one were speaking of a runner. Not as yet, saith he, have I completed all. And if in another place he saith, “I have fought the good fight” (2 Tim. iv. 7.), but here, “I count myself not as yet to have apprehended”; any one who reads carefully will well know the reason both of those, and of the present words; (for it is not necessary to dwell continually on the same point;) and that he spoke these words at a much earlier date, but the others near his death. But I am solely engaged on “one thing,” says he, “in stretching forward to the things which are before.” But “one thing,” says he, “forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.” For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. This then we should always consider, even though we have wrought ten thousand good deeds; for if Paul, after ten thousand deaths, after so many dangers, considered this, how much more should we? For I fainted not, saith he, although I availed not, after running so much; nor did I despair, but I still run, I still strive. This thing only I consider, that I may in truth advance. Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he hath finished, but how many are left. We too should reckon up, not how far we are advanced in virtue, but how much remains for us. For what doth that which is finished profit us, when that which is deficient is not added? Moreover he did not say, I do not reckon up, but I do not even remember. For we thus become eager, when we apply all diligence to what is left, when we give to oblivion everything else. “Stretching forward,” saith he; before we arrive, we strive to obtain. For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. And this comes from great eagerness, from much warmth; thus the runner should run with great earnestness, with so great eagerness, without relaxation. As far as one who so runs differs from him who lies supine, so far doth Paul differ from us. He died daily, he was approved daily, there was no season, there was no time in which his course advanced not. He wished not to take, but to snatch the prize; for in this way we may take it. He who giveth the prize standeth on high, the prize is laid up on high.

See how great a distance this is that must be run over! See how great an ascent! Thither we must fly up with the wings of the Spirit, otherwise it is impossible to surmount this height. Thither must we go with the body, for it is allowed. “For our citizenship is in heaven” (Philip. iii. 20.), there is the prize; seest thou the runners, how they live by rule, how they touch nothing that relaxes their strength, how they exercise themselves every day in the palæstra, under a master, and by rule? Imitate them, or rather exhibit even greater eagerness, for the prizes are not equal: many are those who would hinder you; live by rule: many are the things which relax your strength; make its feet155    [i.e. the feet of your strength.—J.A.B.] agile: for it is possible so to do, it comes not naturally, but by our will. Let us bring it to lightness, lest our swiftness of foot be hindered by the weight of other things. Teach thy feet to be sure, for there are many slippery places, and if thou fallest, straightway thou losest much. But yet if thou fall, rise up again. Even thus mayst thou obtain the victory. Never attempt slippery things, and thou wilt not fall; walk upon firm ground, up with thy head, up with thine eyes; these commands the trainers give to those who run. Thus thy strength is supported; but if thou stoopest downward, thou fallest, thou art relaxed. Look upward, where the prize is; the sight of the prize increaseth the determination of our will. The hope of taking it suffereth not to perceive the toils, it maketh the distance appear short. And what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. It is impossible to describe the beauty of that prize; he who hath it alone knoweth it, and he who is about to receive it. It is not of gold, it is not set with jewels, it is far more precious. Gold is mire, in comparison with that prize, precious stones are mere bricks in comparison with its beauty. If thou hast this, and takest thy departure to heaven, thou wilt be able to walk there with great honor; the angels will reverence thee, when thou bearest this prize, with much confidence wilt thou approach them all. “In Christ Jesus.” See the humility of his mind; this I do, saith he, “in Christ Jesus,” for it is impossible without an impulse from Him to pass over so vast an interval: we have need of much aid, of a mighty alliance; He hath willed that thou shouldest struggle below, on high He crowns thee. Not as in this world; the crown is not here, where the contest is; but the crown is in that bright place. See ye not, even here, that the most honored of the wrestlers and charioteers are not crowned in the course below, but the king calls them up, and crowns them there? Thus too is it here, in heaven thou receivest the prize.

Ver. 15. “Let us, therefore, as many as be perfect, be thus minded,” saith he. “And if in anything ye are otherwise minded, even this shall God reveal unto you.” What sort of thing? That we should “forget the things which are behind.” Wherefore it belongs to him who is perfect not to consider himself perfect. How therefore sayest thou, “as many as are perfect”? For tell me, are we minded as thou art? For if thou hast not attained nor art perfected, how dost thou command those that are perfect to be so minded as thou art, who art not yet perfect? Yea, for this, saith he, is perfection. And “if ye are in anything otherwise minded, even this shall God reveal unto you.” That is, if any one considers that he has attained all excellence. He puts them on their guard, not by speaking directly, but what saith he? “If in anything ye are otherwise minded, even this shall God reveal unto you.” See how humbly he saith this! God shall teach you, i.e. God shall persuade you,156    i.e. succeed in persuading. not teach you; for Paul was teaching, but God shall lead them on. And he said not, shall lead you on, but “shall reveal,” that this may rather seem to spring from ignorance. These words were spoken not concerning doctrines, but concerning perfection of life, and our not considering ourselves to be perfect, for he who considers that he hath apprehended all, hath nothing.

Ver. 16. “Only, whereunto we have already attained, by that same rule let us walk, let us mind the same thing.”

“Only, whereunto we have attained.” What means this? Let us hold fast, he saith, that in which we have succeeded; love, concord, and peace: for in this we have succeeded.157    He applies this to walking by the same rule “with each other,” &c. “Whereto we have attained: to walk by the same rule, to mind the same thing.” “Whereunto we have attained,” i.e. in this we have already succeeded. Seest thou, that he wills that his precepts should be a rule to us? And a rule admits neither addition, nor subtraction, since that destroys its being a rule. “By the same rule,” i.e. by the same faith, within the same limits.

Ver. 17. “Brethren, be ye imitators of me, and mark them which so walk even as ye have us for an ensample.”

He had said above, “beware of dogs,” from such he had led them away; he brings them near to these whom they ought to imitate. If any one, saith he, wishes to imitate me, if any one wishes to walk the same road, let him take heed to them; though I am not present, ye know the manner of my walk, that is, my conduct in life. For not by words only did he teach, but by deeds too; as in the chorus, and the army, the rest must imitate the leader of the chorus or the army, and thus advance in good order. For it is possible that the order may be dissolved by sedition.

The Apostles therefore were a type, and kept throughout a certain archetypal model. Consider how entirely accurate their life was, so that they are proposed as an archetype and example, and as living laws. For what was said in their writings, they manifested to all in their actions. This is the best teaching; thus he will be able to carry on his disciple. But if he indeed speaks as a philosopher, yet in his actions doth the contrary, he is no longer a teacher. For mere verbal philosophy is easy even for the disciple: but there is need of that teaching and leading which comes of deeds. For this both makes the teacher to be reverenced, and prepares the disciple to yield obedience. How so? When one sees him delivering philosophy in words, he will say he commands impossibilities; that they are impossibilities, he himself is the first to show, who does not practice them. But if he sees his virtue fully carried out in action, he will no longer be able to speak thus. Yet although the life of our teacher be careless, let us take heed to ourselves, and let us listen to the words of the prophet; “They shall be all taught of God.” (Isa. liv. 13.) “And they shall teach no more every man his brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them.” (Jer. xxxi. 34.) Hast thou a teacher who is not virtuous? Still thou hast Him who is truly a Teacher, whom alone thou shouldest call a Teacher. Learn from Him: He hath said, “Learn of Me, for I am meek.” (Matt. xi. 29.) Take not heed, then, to thy teacher, but to Him and to His lessons. Take thence thy examples, thou hast a most excellent model, to it conform thyself. There are innumerable models laid before thee in the Scriptures of virtuous lives; whichsoever thou wilt, come, and after the Master find it in the disciples. One hath shown forth through poverty, another through riches; for example, Elijah through poverty, Abraham through riches. Go to that example, which thou esteemest most easy, most befitting thyself to practice. Again, one by marriage, the other by virginity; Abraham by marriage, the other by virginity. Follow whichever thou wilt: for both lead to heaven. One shone forth by fasting, as John, another without fasting, as Job. Again, this latter had a care for his wife, his children, his daughters, his family, and possessed great wealth; the other possessed nothing but the garment of hair. And why do I make mention of family, or wealth, or money, when it is possible that even one in a kingdom should lay hold on virtue, for the house of a king would be found more full of trouble than any private family. David then shone forth in his kingdom; the purple and the diadem rendered him not at all remiss. To another it was entrusted to preside over a whole people, I mean Moses, which was a more difficult task, for there the power was greater, whence the difficulty too became greater. Thou hast seen men approved in wealth, thou hast seen them in poverty also, thou hast seen them in marriage, thou hast seen them in virginity too; on the contrary, behold some lost in marriage and in virginity, in wealth and in poverty. For example, many men have perished in marriage, as Samson,158    So on Ps. iv. (13). Some other Fathers speak more gently of Samson, as St. Augustine, contr. Gaud. l. 40, and Ser. 364, where, however, he says that if Samson was righteous, his righteousness is deeply hidden. yet not from marriage, but from their own deliberate choice. Likewise in virginity, as the five virgins. In wealth, as the rich man, who disregarded Lazarus: in poverty, innumerable poor men even now are lost. In a kingdom, I can point to many who have perished, and in ruling the people. Wouldest thou see men saved in the rank of a soldier? there is Cornelius; and in the government of a household? there is the eunuch of the Ethiopian Queen. Thus is it universally. If we use our wealth as is fit, nothing will destroy us; but if not, all things will destroy us, whether a kingdom, or poverty, or wealth. But nothing will have power to hurt the man, who keeps well awake.

For tell me, was captivity any harm? None at all. For consider, I pray thee, Joseph, who became a slave, and preserved his virtue. Consider Daniel, and the Three Children, who became captives, and how much the more they shone forth, for virtue shineth everywhere, is invincible, and nothing can put hindrances in its way. But why make I mention of poverty, and captivity, and slavery; and hunger, and sores, and grievous disease? For disease is more hard to endure than slavery. Such was Lazarus, such was Job, such was also Timothy, straitened by “often infirmities.” (1 Tim. v. 23.) Thou seest that nothing can obtain the mastery over virtue; neither wealth, nor poverty, nor dominion, nor subjection, nor the preëminence in affairs, nor disease, nor contempt, nor abandonment. But having left all these things below, and upon the earth, it hastens towards Heaven. Only let the soul be noble, and nought can hinder it from being virtuous. For when he who works is in vigor, nothing external can hinder him; for as in the arts, when the artificer is experienced and persevering, and thoroughly acquainted with his art, if disease overtakes him, he still hath it; if he became poor, he still hath it; whether he hath his tools in his hand or hath them not, whether he works or worketh not, he loseth not at all his art: for the science of it is contained within him. Thus too the virtuous man, who is devoted to God, manifests his art, if you cast him into wealth, or if into poverty, if into disease, if into health, if into dishonor, if into great honor. Did not the Apostles work in every state, “By glory and dishonor, by good report and evil report”? (2 Cor. vi. 8.) This is an athlete, to be prepared for everything; for such is also the nature of virtue.

If thou sayest, I am not able to preside over many, I ought to lead a solitary life; thou offerest an insult to virtue, for it can make use of every state, and shine through all: only let it be in the soul. Is there a famine? or is there abundance? It shows forth its own strength, as Paul saith, “I know how to abound, and how to be in want.” (Philip. iv. 12; Acts xxviii. 30.) Was he required to work? He was not ashamed, but wrought two years. Was hunger to be undergone? He sank not under it, nor wavered. Was death to be borne? He became not dejected, through all he exhibited his noble mind and art. Him therefore let us imitate, and we shall have no cause of grief: for tell me, what will have power to grieve such an one? Nothing. As long as no one deprives us of this art, this will be the most blessed of all men, even in this life as well as in that to come. For suppose the good man hath a wife and children, and riches, and great honor, with all these things he remaineth alike virtuous. Take them away, and again in like sort he will be virtuous, neither overwhelmed by his misfortunes, nor puffed up by prosperity, but as a rock standeth equally unmoved in the raging sea and in calm, neither broken by the waves nor influenced at all by the calm, thus too the solid mind stands firm both in calm and in storm. And as little children, when sailing in a ship, are tossed about, whilst the pilot sits by, laughing and undisturbed, and delighted to see their confusion; thus too the soul which is truly wise, when all others are in confusion, or else are inopportunely smiling at any change of circumstance, sits unmoved, as it were, at the tiller and helm of piety. For tell me, what can disturb the pious soul? Can death? This is the beginning of a better life. Can poverty? This helps her on toward virtue. Can disease? She regards not its presence. She regards neither ease, nor affliction; for being beforehand with it, she hath afflicted herself. Can dishonor? The world hath been crucified to her. Can the loss of children? She fears it not, when she is fully persuaded of the Resurrection. What then can surprise her? None of all these things. Doth wealth elevate her? By no means, she knoweth that money is nothing. Doth glory? She hath been taught that “all the glory of man is as the flower of grass.” (Isa. xl. 6.) Doth luxury? She hath heard Paul say, “She that giveth herself to pleasure is dead while she liveth.” (1 Tim. v. 6.) Since then she is neither inflamed nor cramped, what can equal such health as this?

Other souls, meanwhile, are not such, but change more frequently than the sea, or the cameleon, so that thou hast great cause to smile, when thou seest the same man at one time laughing, at another weeping, at one time full of care, at another beyond measure relaxed and languid. For this cause Paul saith, “Be not fashioned according to this world.” (Rom. xii. 2.) For we are citizens of heaven, where there is no turning. Prizes which change not are held out to us. Let us make manifest this our citizenship, let us thence already receive our good things. But why do we cast ourselves into the Euripus, into tempest, into storm, into foam? Let us be in calm. It all depends not on wealth, nor on poverty, nor honor, nor dishonor, nor on sickness, nor on health, nor on weakness, but on our own soul. If it is solid, and well-instructed in the science of virtue, all things will be easy to it. Even hence it will already behold its rest, and that quiet harbor, and, on its departure, will there attain innumerable good things, the which may we all attain, by the grace and love of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, dominion, honor, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΙΒʹ. Ἀδελφοὶ, ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέ ναι: ἓν δὲ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ. αʹ. Οὐδὲν οὕτω κενοῖ κατορθώματα καὶ ἀποφυσᾷ, ὡς μνήμη τῶν εἰργασμένων ἡμῖν ἀγαθῶν. Δύο γὰρ τίκτει κακὰ, ῥᾳθυμοτέρους τε ἐργάζεται, καὶ εἰς ἀπόνοιαν αἴρει. Διόπερ ὁ Παῦλος, ἐπειδὴ οἶδεν ὀξύῤῥοπον οὖσαν τὴν ἡμετέραν φύσιν πρὸς ῥᾳθυμίαν, καὶ πολλὰ δὲ τοὺς Φιλιππησίους ἐπῄνεσεν, ὅρα πῶς αὐτῶν καταστέλλει τὸ φρόνημα, διὰ πολλῶν μὲν καὶ ἑτέρων ἀνωτέρω, μάλιστα δὲ διὰ τοῦ παρόντος. Τί λέγων; Ἀδελφοὶ, ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι. Εἰ δὲ Παῦλος οὐδέπω κατέλαβεν, οὐδὲ θαῤῥεῖ περὶ τῆς ἀναστάσεως, οὐδὲ περὶ τῶν μελλόντων: σχολῇ γοῦν ἐκεῖνοι μηδὲ τὸ πολλοστὸν αὐτοῦ μέρος κατωρθωκότες τοῦτο ἂν ἔπραξαν. Ὃ δὲ λέγει, τοῦτό ἐστιν: Οὐδέπω κατειληφέναι τὴν ἀρετὴν ἅπασαν ἡγοῦμαι: οὕτως εἰπὼν, ὡς ἂν εἰ περὶ δρομέως εἴποι τις, Οὔπω κατέλαβεν. Οὐδέπω τὸ πᾶν ἤνυσα, φησίν. Εἰ δὲ λέγει ἀλλαχοῦ, Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, καὶ ἐνταῦθα, Οὐδέπω λογίζομαι κατειληφέναι, ἀναγνούς τις ἀμφότερα, εἴσεται καλῶς τὴν αἰτίαν καὶ ἐκείνων καὶ τούτων τῶν ῥημάτων. Οὐ γὰρ δεῖ συνεχῶς τὰ αὐτὰ στρέφειν, καὶ ἡμᾶς πάντα διδάσκειν, καὶ ὅτι ταῦτα πολὺ πρότερον ἔλεγεν, ἐκεῖνα δὲ πρὸς τῷ τέλει. Οὔπω λογίζομαι κατειληφέναι, φησὶν, ἀλλ' ἑνός εἰμι μόνου, τοῦ τοῖς ἔμπροσθεν ἐπεκτείνεσθαι. Τοῦτο γάρ ἐστιν ὅ φησιν, Ἓν, τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ. Ὅρα πῶς εἰπὼν τοῦτο, ἐδήλωσε τί ἦν ὃ ἐποίει αὐτὸν τοῖς ἔμπροσθεν ἐπεκτείνεσθαι. Ὁ μὲν οὖν ἤδη τετελειῶσθαι νομίζων, καὶ μηδὲν αὐτῷ λείπειν πρὸς ἀρετῆς κατόρθωσιν, κἂν ἐπαύσατο τρέχων, ὡς τὸ πᾶν κατειληφώς: ὁ δὲ ἀφεστάναι τοῦ τέρματος ἔτι νομίζων, οὐδέποτε παύσεται τρέχων. Τοῦτο οὖν ἡμᾶς ἀεὶ δεῖ λογίζεσθαι, κἂν μυρία κατορθώσωμεν ἀγαθά. Εἰ γὰρ Παῦλος μετὰ μυρίους θανάτους, μετὰ τοσούτους κινδύνους τοῦτο ἐλογίζετο, πολλῷ μᾶλλον ἡμεῖς. Οὐ μὴν ἀνέπεσον, φησὶν, ἐπειδὴ τοσοῦτον δραμὼν οὐκ ἴσχυσα, οὐδὲ ἀπέγνων, ἀλλ' ἔτι τρέχω, ἔτι ἀγωνίζομαι: τοῦτο μόνον σκοπῶ, ὅπως δὴ προκόπτοιμι. Οὕτω καὶ ἡμᾶς χρὴ ποιεῖν, ἐπιλανθάνεσθαι τῶν κατορθωμάτων, καὶ ἀφιέναι αὐτὰ ὀπίσω. Καὶ γὰρ ὁ δρομεὺς οὐχ ὅσους ἤνυσεν ἀναλογίζεται διαύλους, ἀλλ' ὅσους λείπεται. Καὶ ἡμεῖς μὴ ὅσον ἠνύσαμεν τῆς ἀρετῆς ἀναλογιζώμεθα, ἀλλ' ὅσον ἡμῖν λείπει. Τί γὰρ ἡμᾶς ὠφελεῖ τὸ ἀνυσθὲν, ὅταν τὸ λειπόμενον μὴ προστεθῇ; Καὶ οὐκ εἶπεν, ὅτι Οὐκ ἀναλογίζομαι, οὐδὲ μέμνημαι, ἀλλ', Ἐκλανθανόμενος, ἡμᾶς προσεκτικωτέρους ποιῶν. Οὕτω γὰρ σφοδροὶ γινόμεθα, ὅταν πᾶσαν προθυμίαν εἰς τὸ λεῖπον ἀναλάβωμεν, ὅταν ἐκεῖνα λήθῃ παραδῶμεν. Ἐπεκτεινόμενοι, φησὶ, πρὶν ἢ παραγενέσθαι, λαβεῖν σπουδάζομεν. Ὁ γὰρ ἐπεκτεινόμενος οὗτός ἐστιν, ὁ τοὺς πόδας καίτοι τρέχοντας τῷ λοιπῷ σώματι προλαβεῖν σπουδάζων, ἐπεκτείνων ἑαυτὸν εἰς τὸ ἔμπροσθεν, καὶ τὰς χεῖρας ἐκτείνων, ἵνα καὶ τοῦ δρόμου πλέον τι ἐργάσηται. Τοῦτο δὲ ἀπὸ πολλῆς προθυμίας γίνεται, ἀπὸ πολλῆς θερμότητος. Οὕτω δεῖ τρέχειν τὸν τρέχοντα, μετὰ τοσαύτης σπουδῆς, μετὰ τοσαύτης προθυμίας, οὐκ ἀναπεπτωκότα. Ὅσον δὲ τοῦ οὕτω τρέχοντος καὶ τοῦ ὑπτίου κειμένου τὸ μέσον, τοσοῦτον τοῦ Παύλου καὶ ἡμῶν. Καθ' ἡμέραν ἀπέθνησκεν ἐκεῖνος, καθ' ἡμέραν εὐδοκίμει: οὐκ ἦν καιρὸς, οὐκ ἦν χρόνος, ἐν ᾧ οὐκ ηὔξετο αὐτῷ ὁ δρόμος: οὐ λαβεῖν ἠθέλησεν, ἀλλ' ἁρπάσαι τὸ βραβεῖον: οὕτω γὰρ ἔστι λαβεῖν. Ἄνω ὁ τὸ βραβεῖον διδοὺς ἕστηκεν, ἄνω κεῖται τὸ βραβεῖον. βʹ. Ὅρα πόσον τὸ διάστημα τοῦτο διαδραμεῖν, ὅρα πόσον τὸ ὕψος: ἐκεῖ δεῖ πετασθῆναι τοῖς τοῦ πνεύματος πτεροῖς: ἑτέρως γὰρ οὐκ ἔνι τὸ ὕψος τοῦτο τεμεῖν. Μετὰ τοῦ σώματος ἐκεῖ δεῖ βαδίσαι: ἔξεστι γάρ: Ἡμῶν γὰρ τὸ πολίτευμα, φησὶν, ἐν οὐρανῷ: ἐκεῖ τὸ βραβεῖόν ἐστιν. Ὁρᾷς τοὺς τρέχοντας πῶς νόμῳ ζῶσι; πῶς οὐδὲν τῶν ἐκλυόντων τὴν ἰσχὺν προσίενται; πῶς ἀγωνίζονται καθ' ἑκάστην ἡμέραν ἐν παλαίστρᾳ ὑπὸ παιδοτρίβῃ καὶ νόμῳ; Μίμησαι τούτους καὶ σὺ, μᾶλλον δὲ καὶ πλείονα ἐπίδειξαι προθυμίαν: οὐ γὰρ ἴσον τὸ βραβεῖον: πολλοὶ οἱ κωλύοντες: νόμῳ ζῆθι: πολλά ἐστι τὰ ἐκλύοντα τὴν ἰσχύν: εὐσκελῆ ποίησον αὐτὴν τῷ ποδί: ἔνεστι γάρ: οὐ γὰρ φύσεώς ἐστιν, ἀλλὰ προαιρέσεως. Κούφην αὐτὴν ἐργασώμεθα, ἵνα μὴ τῇ ταχύτητι τῶν ποδῶν τὸ λοιπὸν ἄχθος ἐμποδίζῃ: δίδαξον εἶναι τοὺς πόδας ἀσφαλεῖς: πολλοὶ γὰρ οἱ ὄλισθοι: κἂν καταπέσῃς, πολλὰ ἀπώλεσας. Πλὴν κἂν καταπέσῃς, διανάστηθι: ἔνι καὶ οὕτω νικῆσαι. Μηδέποτε τοῖς ὀλισθηροῖς ἐπιχείρει πράγμασι, καὶ οὐ καταπεσῇ: ἐπὶ τὰ βεβηκότα τρέχε: ἄνω τὴν κεφαλὴν, ἄνω τὸ ὄμμα. Τοῦτο καὶ τοῖς τρέχουσιν οἱ παιδοτρίβαι παρακελεύονται: οὕτω διαβαστάζεται ἰσχύς. Ἂν δὲ κάτω νεύσῃς, κατέπεσες, ἐξελύθης. Ἄνω βλέπε, ὅπου τὸ βραβεῖόν ἐστιν: αὐτὴ τοῦ βραβείου ἡ ὄψις μείζονα ποιεῖ τὴν προαίρεσιν: οὐκ ἀφίησιν αἰσθέσθαι τῶν πόνων ἡ τῆς θλίψεως ἐλπὶς, τὸ μῆκος μικρὸν ποιεῖ φαίνεσθαι. Τί ἐστι τὸ βραβεῖον; Οὐ κλάδος φοίνικος, ἀλλὰ τί; Βασιλεία οὐρανῶν, ἀνάπαυσις αἰώνιος, δόξα μετὰ Χριστοῦ, κληρονομία, ἀδελφότης, μυρία ἀγαθὰ, ἃ οὐκ ἔνι εἰπεῖν. Οὐκ ἔνι ἐκείνου τοῦ βραβείου τὸ κάλλος διηγήσασθαι: ὁ κρατῶν αὐτὸ οἶδε μόνος, καὶ ὁ μέλλων αὐτὸ λαμβάνειν. Οὐκ ἔστι χρυσοῦν, οὐκ ἔστι διάλιθον: πολλῷ τούτων τιμιώτερον. Ὁ χρυσὸς βόρβορος πρὸς ἐκεῖνο τὸ βραβεῖόν ἐστι: λίθοι τίμιοι πλίνθος πρὸς τὸ κάλλος ἐκείνου τοῦ βραβείου. Ἂν ἐκεῖνο ἔχων ἀπέλθῃς εἰς τὸν οὐρανὸν, μετὰ πολλῆς τῆς τιμῆς ἐκεῖ βαδίζειν δυνήσῃ, καὶ ἄγγελοί σε αἰδεσθήσονται τοῦτο φέροντα τὸ βραβεῖον: πᾶσι μετὰ παῤῥησίας προσελεύσῃ πολλῆς. Ἐν Χριστῷ Ἰησοῦ. Ὅρα τὸν εὐγνώμονα. Ἐν Χριστῷ Ἰησοῦ τοῦτο ποιῶ, φησίν. Οὐ γὰρ ἔνι χωρὶς τῆς ἐκείνου ῥοπῆς τοσοῦτον διελθεῖν διάστημα: πολλῆς δεῖ τῆς βοηθείας, πολλῆς τῆς συμμαχίας. Κάτω μέν σε ἀγωνίζεσθαι ἐβουλήθη, ἄνω δὲ στεφανοῖ: οὐχ ὡς ἐνταῦθα, ἔνθα ὁ ἀγὼν, ἐκεῖ καὶ ὁ στέφανος, ἀλλ' ἐν τῷ λαμπρῷ χωρίῳ ὁ στέφανος οὗτος. Οὐχ ὁρᾶτε καὶ ἐνταῦθα, ὅτι τοὺς μάλιστα τιμωμένους καὶ τῶν ἀθλητῶν καὶ ἡνιόχων, οὐ στεφανοῦσιν ἐν τῷ σταδίῳ κάτω, ἀλλ' ἄνω καλέσας ὁ βασιλεὺς ἐκεῖ στεφανοῖ; Οὕτω καὶ ἐνταῦθα, εἰς τὸν οὐρανὸν λαμβάνεις τὸ βραβεῖον. Ὅσοι οὖν τέλειοι, φησὶ, τοῦτο φρονῶμεν: καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Ποῖον τοῦτο; Τὸ, ὅτι δεῖ τῶν ὄπισθεν ἐπιλανθάνεσθαι: ὥστε τελείου τὸ μὴ νομίζειν ἑαυτὸν τέλειον εἶναι. Πῶς τοίνυν λέγεις, Ὅσοι τέλειοι; εἰπὲ γάρ μοι, τοῦτο φρονοῦμεν ὃ σὺ φρονεῖς; Εἰ γὰρ μὴ ἔλαβες, μηδὲ τετελείωσαι, πῶς τοὺς τελείους τοῦτο κελεύεις φρονεῖν, ὃ καὶ αὐτὸς φρονεῖς οὐδέπω τέλειος ὤν; Τοῦτο γάρ ἐστι, φησὶ, τελειότης; Καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Τουτέστιν, Εἰ δέ τις νομίζει τὸ πᾶν κατωρθωκέναι. Ἀσφαλίζεται αὐτούς: ἀλλ' οὐκ εἶπεν οὕτως, ἀλλὰ τί: Καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ Θεὸς ὑμῖν ἀποκαλύψει. Ὅρα πῶς συνεσταλμένως τοῦτό φησιν: Ὁ Θεὸς ὑμᾶς διδάξει: τουτέστιν, Ὁ Θεὸς ὑμᾶς πείσει, οὐχὶ διδάξει ἁπλῶς: ἐδίδασκε μὲν γὰρ ὁ Παῦλος, ἀλλ' ὁ Θεὸς ἐνῆγε. Καὶ οὐκ εἶπεν, Ἐνάξει, ἀλλ', Ἀποκαλύψει, ἵνα δόξῃ μᾶλλον ἀγνοίας εἶναι τὸ πρᾶγμα. Οὐ περὶ δογμάτων ταῦτα εἴρηται, ἀλλὰ περὶ βίου τελειότητος, καὶ τοῦ μὴ νομίζειν ἑαυτοὺς τελείους εἶναι. Ὡς ὅ γε νομίζων τὸ πᾶν κατειληφέναι, οὐδὲν ἔχει. Πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν. Πλὴν εἰς ὃ ἐφθάσαμεν, τί ἐστι; Τέως φησὶν, ὃ κατωρθώσαμεν, κατέχωμεν, τὸ τῆς ἀγάπης, τὸ τῆς ὁμονοίας, τὸ τῆς εἰρήνης: τοῦτο ἡμῖν κατώρθωται. Εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν κανόνι, τὸ αὐτὸ φρονεῖν. Εἰς ὃ ἐφθάσαμεν: τουτέστι, Τοῦτο ἡμῖν ἤδη κατώρθωται. Ὁρᾷς ὅτι κανόνα βούλεται εἶναι τὰ παραγγέλματα; Ὁ κανὼν οὔτε πρόσθεσιν, οὔτε ἀφαίρεσιν δέχεται, ἐπεὶ τὸ κανὼν εἶναι ἀπόλλυσι. Τῷ αὐτῷ κανόνι: τουτέστι τῇ αὐτῇ πίστει, τῷ αὐτῷ ὅρῳ. Μιμηταί μου γίνεσθε, ἀδελφοὶ, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας, καθὼς ἔχετε τύπον ἡμᾶς. Εἶπεν ἀνωτέρω, Βλέπετε τοὺς κύνας, ἀπήγαγεν αὐτοὺς ἐκείνων: προσάγει τούτοις, οὓς δεῖ μιμεῖσθαι, λοιπόν. Εἴ τις ἡμᾶς μιμεῖσθαι βούλεται, φησὶν, εἴ τις τὴν αὐτὴν βαδίζειν ὁδὸν, ἐκείνοις προσέχετε: εἰ καὶ ἐγὼ μὴ πάρειμι, ἀλλ' ἴστε τῆς ἐμῆς βαδίσεως τὸν τρόπον, τουτέστι, τῆς ἀναστροφῆς τοῦ βίου. Οὐ γὰρ διὰ ῥημάτων μόνον ἐδίδασκεν, ἀλλὰ καὶ διὰ πραγμάτων: καθάπερ ἐν χορῷ καὶ στρατοπέδῳ τὸν χορηγὸν καὶ στρατηγὸν δεῖ μιμεῖσθαι τοὺς λοιποὺς, καὶ οὕτω βαδίζειν εὐτάκτως: ἔνι γὰρ καὶ ἀπὸ στάσεως διαλυθῆναι τάξιν. γʹ. Ἄρα τύπος ἦσαν οἱ ἀπόστολοι, ἀρχέτυπόν τινα εἰκόνα διασώζοντες. Ἐννοήσατε πῶς αὐτοῖς ὁ βίος ἀπηκριβωμένος ἦν, ὡς ἀρχέτυπον αὐτοὺς καὶ παράδειγμα κεῖσθαι καὶ νόμους ἐμψύχους. Ἅπερ γὰρ τὰ γράμματα ἔλεγε, ταῦτα διὰ τῶν πραγμάτων πᾶσιν ἐδήλουν οὗτοι. Τοῦτό ἐστι διδασκαλία ἀρίστη: οὕτω τὸν μαθητὴν ἐνάγειν ὁ διδάσκων δυνήσεται. Ἂν δὲ αὐτὸς μὲν λέγῃ καὶ φιλοσοφῇ, τοῖς δὲ ἔργοις τἀναντία ποιῇ, οὔπω διδάσκαλος. Τοῦτο γὰρ καὶ τῷ μαθητῇ κοῦφον, ἐν λόγοις φιλοσοφεῖν: ἀλλὰ δεῖ τῆς διὰ τῶν ἔργων νουθεσίας καὶ τῆς ἀγωγῆς: αὕτη γὰρ καὶ διδάσκαλον αἰδέσιμον ποιεῖ, καὶ μαθητὴν εἴκειν παρασκευάζει. Πῶς; Ὅταν μὲν γὰρ ἴδῃ ἐν λόγοις φιλοσοφοῦντα, ἐρεῖ, ὅτι ἀδύνατα ἐπέταξεν: ὅτι δὲ ἀδύνατα, πρῶτος αὐτὸς δείκνυσιν ὁ διδάσκαλος μὴ πράττων. Ἂν δὲ ἴδῃ διὰ τῶν ἔργων τὴν ἀρετὴν τετελειωμένην, οὐκ ἂν ἔχοι ταῦτα λέγειν. Πλὴν ἀλλὰ κἂν ἠμελημένος ὁ τοῦ διδασκάλου βίος ᾖ, ἡμεῖς ἑαυτοῖς προσέχωμεν, καὶ ἀκούωμεν τοῦ προφήτου λέγοντος, ὅτι Ἔσονται πάντες διδακτοὶ Θεοῦ: καὶ, Οὐ μὴ διδάξωσιν ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγοντες, Γνῶθι τὸν Κύριον, ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν. Οὐκ ἔχεις ἐνάρετον διδάσκαλον; ἀλλ' ἔχεις τὸν ὄντως διδάσκαλον, ὃν καὶ μόνον διδάσκαλον χρὴ καλεῖν: ἀπ' ἐκείνου μάθετε: ἐκεῖνος ἔφησε, Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι. Μὴ δὴ πρόσεχε τῷ διδασκάλῳ, ἀλλ' ἐκείνῳ καὶ τοῖς ἐκείνου μαθήμασιν: ἐκεῖθεν λάβε τὸν τύπον: ἔχεις εἰκόνα ἀρίστην: πρὸς ἐκείνην ῥύθμισον σαυτόν. Μυρίαι εἰσὶν αἱ εἰκόνες ἐν ταῖς Γραφαῖς κείμεναι βίων ἐναρέτων: οἷον, ἐὰν θέλῃς, ἐλθὲ καὶ μετὰ τὸν διδάσκαλον ἐν τοῖς μαθηταῖς: ὁ μὲν δι' ἀκτημοσύνης ἔλαμψε, ὁ δὲ διὰ χρημάτων: οἷον ὁ Ἠλίας δι' ἀκτημοσύνης, ὁ Ἀβραὰμ διὰ χρημάτων: οἵαν νομίζεις κουφοτέραν καὶ εὐεπιτηδειοτέραν, ταύτην ἐλθέ. Πάλιν ὁ μὲν διὰ γάμου, ὁ δὲ διὰ παρθενίας: ὁ Ἀβραὰμ διὰ γάμου, ἐκεῖνος διὰ παρθενίας: ἣν θέλεις, βάδισον: ἑκατέρα γὰρ φέρει πρὸς τὸν οὐρανόν. Ὁ μὲν διὰ νηστείας, ὁ Ἰωάννης, ὁ δὲ χωρὶς νηστειῶν, ὁ Ἰώβ. Πάλιν αὐτὸς οὗτος καὶ γυναικὸς φροντίζων καὶ παίδων καὶ θυγατέρων καὶ οἰκίας, καὶ πολὺν ἔχων πλοῦτον: ὁ ἄλλος οὐδὲν ἐκέκτητο, πλὴν τοῦ ἱματίου τοῦ τριχίνου. Καὶ τί λέγω οἰκίαν καὶ πλοῦτον καὶ χρήματα, ὅπου γε καὶ ἐν βασιλείᾳ ὄντα δυνατὸν τῆς ἀρετῆς ἐπιλαβέσθαι; Πάσης γὰρ οἰκίας ἰδιωτικῆς ἂν εὑρεθείη πολυπραγμονέστερος ὁ οἶκος ὁ βασιλικός. Ὁ τοίνυν Δαυῒδ ἔλαμψεν ἐν βασιλείᾳ, καὶ οὐδὲν αὐτὸν ἐξέλυσεν ἡ ἁλουργὶς καὶ τὸ διάδημα: ἄλλος ὁλοκλήρου δήμου προστασίαν ἐμπεπιστευμένος, ὁ Μωϋσῆς λέγω, ὅπερ καὶ δυσκολώτερον τυγχάνει. Ἐνταῦθα γὰρ μείζων ἡ ἐξουσία ἦν, ὅθεν καὶ πλείων ἡ δυσκολία ἐγίνετο. Εἶδες ἐν πλούτῳ εὐδοκιμηκότας, εἶδες καὶ ἐν πενίᾳ, εἶδες ἐν γάμῳ, εἶδες καὶ ἐν παρθενίᾳ: θέα τοὐναντίον πάλιν καὶ ἐν γάμῳ καὶ ἐν παρθενίᾳ ἀπολωλότας, καὶ ἐν πλούτῳ καὶ ἐν πενίᾳ: οἷον ἐν γάμῳ μὲν πολλοὶ τῶν ἀνθρώπων ἀπώλοντο, οἷον Σαμψὼν, ἀλλ' οὐκ ἀπὸ τοῦ γάμου, ἀλλ' ἀπὸ τῆς ἰδίας προαιρέσεως: ἐν παρθενίᾳ δὲ, οἷον αἱ πέντε παρθένοι: ἐν πλούτῳ, ὁ πλούσιος ὁ τὸν Λάζαρον περιορῶν ἐν πενίᾳ μυρίοι ἔτι καὶ νῦν πένητες ἀπόλλυνται. Ἐν βασιλείᾳ δείκνυμι πολλοὺς ἀπολωλότας, ἐν δημαγωγίᾳ. Θέλεις δὲ καὶ ἐν στρατιωτικῇ τάξει ἰδεῖν σωζομένους; ὅρα τὸν Κορνήλιον: καὶ ἐν προστασίᾳ οἰκίας; βλέπε τὸν εὐνοῦχον τῆς Αἰθιοπίσσης. Οὕτω πάντοθεν ἐὰν εἰς δέον τῷ πλούτῳ χρώμεθα, οὐδὲν ἡμᾶς ἀπολεῖ: ἐὰν δὲ μὴ, ἅπαντα ἀπολεῖ, καὶ βασιλεία, καὶ πενία, καὶ πλοῦτος. Τὸν μέντοι νήφοντα οὐδὲν βλάψαι δυνήσεται. Εἰπὲ γάρ μοι, αἰχμαλωσία τί ἔβλαψεν; Οὐδέν: ἐννόει γάρ μοι τὸν Ἰωσὴφ δοῦλον γενόμενον, καὶ τὴν ἀρετὴν διασώζοντα: ἐννόει μοι τὸν Δανιὴλ, καὶ τοὺς τρεῖς παῖδας αἰχμαλώτους γενομένους, καὶ πῶς πολλῷ μᾶλλον ἔλαμψαν. Πανταχοῦ γὰρ ἡ ἀρετὴ λάμπει, καὶ ἀκαταγώνιστός ἐστι, καὶ οὐδὲν ταύτην ἐμποδίσαι δύναται. Τί λέγω πενίαν καὶ αἰχμαλωσίαν καὶ δουλείαν; οὐδὲ λιμὸς, οὐδὲ ἕλκωσις, οὐδὲ νόσος δύναται βλάψαι: δουλείας γὰρ νόσος χαλεπώτερον. Τοιοῦτος ἦν ὁ Λάζαρος, τοιοῦτος ἦν ὁ Ἰὼβ, τοιοῦτος ἦν καὶ ὁ Τιμόθεος πυκναῖς ἀσθενείαις συνεχόμενος. Ὁρᾷς ὅτι τῆς ἀρετῆς οὐδὲν δύναται περιγενέσθαι; οὐ πλοῦτος, οὐ πενία, οὐκ ἀρχὴ, οὐ τὸ ἄρχεσθαι, οὐ τὸ τῶν πραγμάτων προΐστασθαι, οὐ νόσος, οὐκ ἀδοξία, οὐ τὸ ἀπεῤῥῖφθαι: ἀλλὰ ταῦτα πάντα κάτω καὶ ἐπὶ γῆς ἀφεῖσα, φθάνει πρὸς τὸν οὐρανόν: μόνον ἔστω γενναία ψυχὴ, καὶ τὸ κωλύον οὐδὲν εἶναι ἐνάρετον. Ὅταν γὰρ ὁ ἐργάτης ἔῤῥωται, οὐδὲν τῶν ἔξωθεν ἐμποδίζει. Καὶ γὰρ καὶ ἐπὶ τῶν τεχνῶν, ὅταν ὁ τεχνίτης ἔμπειρος ᾖ καὶ καρτερικὸς καὶ πᾶσαν τὴν τέχνην ἐπιστάμενος, κἂν νόσος ἐπέλθῃ, ἔχει αὐτὴν, κἂν πένηται, ἔχει αὐτὴν, κἂν ἔχῃ τὸ ὄργανον μετὰ χεῖρας, κἂν μὴ ἔχῃ, κἂν ἐργάζηται, κἂν μὴ ἐργάζηται, οὐδὲν ἠλάττωται: ἡ γὰρ ἐπιστήμη ἔνεστιν ἐν αὐτῷ. Οὕτω καὶ ὁ ἐνάρετος καὶ Θεῷ ἀνακείμενος, κἂν εἰς πλοῦτον αὐτὸν ἐμβάλῃς, ἐπιδείκνυται τὴν ἀρετὴν, κἂν εἰς πενίαν ὁμοίως, κἂν εἰς νόσον, κἂν εἰς ὑγείαν, κἂν εἰς δόξαν, κἂν εἰς ἀδοξίαν. δʹ. Οὐχὶ διὰ πάντων ἦλθον οἱ ἀπόστολοι; Διὰ δόξης, φησὶ, καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας. Τοῦτό ἐστι τὸ ποιοῦν ἀθλητὴν, τὸ πρὸς πάντα εἶναι ἐπιτήδειον: τοιαύτη καὶ ἡ τῆς ἀρετῆς φύσις. Ἂν δὲ εἴπῃς, ὅτι Οὐ δύναμαι προεστάναι πολλῶν, μονάζειν ὀφείλω, ὕβρισας τὴν ἀρετήν: αὕτη γὰρ πᾶσι κεχρῆσθαι δύναται, καὶ διαφαίνειν, μόνον ἔστω ἐν τῇ ψυχῇ. Λιμός ἐστι; πλησμονή ἐστιν; Αὕτη γὰρ ἰσχὺν ἐπιδείκνυται τὴν αὑτῆς, καθὼς Παῦλός φησιν, Οἶδα καὶ περισσεύειν, καὶ ὑστερεῖσθαι. Ἔδει ἐργάζεσθαι; οὐκ ἐπῃσχύνθη, ἀλλὰ δύο ἔτη εἰργάζετο. Ἔδει λιμῶξαι; οὐκ ἐτάκη, οὐδὲ ἐδίστασεν. Ἔδει ἀποθανεῖν; οὐκ ἐγένετο ταπεινός: διὰ πάντων τὸ φρόνημα τὸ γενναῖον καὶ τὴν τέχνην ἐπεδείξατο. Τοῦτον οὖν ζηλώσωμεν, καὶ οὐκ ἔσται λύπης ἡμῖν ὑπόθεσις. Τί γὰρ, εἰπέ μοι, λυπῆσαι δυνήσεται τὸν τοιοῦτον; Οὐδέν. Ἕως ἂν μὴ ταύτην ἡμᾶς ἀφέληταί τις, πάντων ἀνθρώπων μακαριώτεροι ἐσόμεθα, καὶ ἐνταῦθα, οὐχὶ ἐκεῖ μόνον. Ἔστω γὰρ ὁ ἐνάρετος καὶ γυναῖκα ἔχων καὶ παιδία καὶ χρήματα καὶ δόξαν πολλήν: περὶ ταῦτα πάντα ὁμοίως ἐνάρετος μένει: ἄφελε αὐτὰ, καὶ πάλιν ὁμοίως ἐνάρετος ἔσται, οὔτε ὑπὸ τῶν θλίψεων καταβαπτιζόμενος, οὔτε ὑπὸ τῆς εὐπραγίας ὀγκούμενος: ἀλλ' ὥσπερ πέτρα, καὶ κυμαινούσης τῆς θαλάσσης, καὶ γαλήνης οὔσης, ὁμοίως ἕστηκεν ἀπαθὴς, οὔτε ὑπὸ τῶν κυμάτων θρυπτομένη, οὔτε ὑπὸ τῆς γαλήνης ἄλλο τι πάσχουσα: οὕτω καὶ ἡ ψυχὴ ἡ στεῤῥὰ ἕστηκε βεβαία καὶ ἐν γαλήνῃ καὶ ἐν κύμασι. Καὶ καθάπερ τὰ μὲν παιδία ἐν πλοίῳ πλέοντα θορυβεῖται, ὁ δὲ κυβερνήτης κάθηται γελῶν καὶ ἀκλινὴς ὢν, τὸν θόρυβον ἐκείνων ὁρῶν, καὶ τερπόμενος: οὕτω καὶ ψυχὴ φιλόσοφος, πάντων τῶν ἄλλων θορυβουμένων, καὶ γελώντων πάλιν ἀκαίρως, ἐν ταῖς τῶν πραγμάτων μεταβολαῖς, αὐτὸς ὥσπερ ἐπί τινος αὐχένος καὶ οἴακος τῆς εὐλαβείας κάθηται ἀκλινής. Τί γὰρ, εἰπέ μοι, ταράξαι δύναται ψυχὴν εὐλαβῆ; Θάνατος; ἀλλὰ τοῦτο ζωῆς βελτίονος ἀρχὴν οἶδεν. Ἀλλὰ πενία; ἀλλὰ τοῦτο συμπράττει αὐτῇ πρὸς ἀρετήν. Ἀλλὰ νόσος; ἀλλ' οὐδὲν ἡγεῖται αὐτὴν παροῦσαν. Τί λέγω νόσον; οὐδὲ τὴν ἄνεσιν, οὐδὲ τὴν θλῖψιν: προλαβοῦσα γὰρ ἑαυτὴν ἔθλιψεν. Ἀλλ' ἀδοξία; ἀλλὰ ὅλος ὁ κόσμος αὐτῇ ἐσταύρωται. Ἀλλὰ παίδων ἀποβολή; ἀλλ' οὐ δέδοικεν: ὅταν γὰρ περὶ ἀναστάσεως ᾖ πεπληροφορημένη, τί αὐτὴν ἑλεῖν δύναται; Οὐδὲν τῶν πάντων. Ἀλλὰ πλοῦτος ἐπαίρει; οὐδαμῶς: οἶδε γὰρ ὅτι οὐδὲν τὰ χρήματα. Ἀλλὰ δόξα; ἀλλὰ πεπαίδευται, ὅτι πᾶσα δόξα ἀνθρώπου, ὡς ἄνθος χόρτου. Ἀλλὰ τρυφή; ἀλλ' ἤκουσε Παύλου λέγοντος, ὅτι Ἡ σπαταλῶσα, ζῶσα τέθνηκεν. Ὅταν οὖν μήτε φλεγμαίνῃ, μήτε συστέλληται, τί τῆς ὑγείας ταύτης ἴσον ἂν εἴη; ἀλλ' οὐχ αἱ ἄλλαι ψυχαὶ τοιαῦται, ἀλλὰ τῆς θαλάττης καὶ τοῦ χαμαιλέοντος πυκνότερον τρέπονται. Ὥστε πολὺν εἶναι γέλωτα, ὅταν ἴδῃς τὸν αὐτὸν νῦν μὲν γελῶντα, νῦν δὲ κλαίοντα, νῦν δὲ φροντίζοντα, νῦν δὲ ὑπὲρ τὸ μέτρον ἐκκεχυμένον. Καίτοι ὁ Παῦλος οὐ δι' ἄλλο τί φησι, Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλ' ἢ ὅτι ἐν τῷ οὐρανῷ πολιτευόμεθα, ἔνθα οὐκ ἔστι τροπή. Ἐπήγγελται ἡμῖν ἔπαθλα οὐ τρεπόμενα: οὐκοῦν τοιαύτην πολιτείαν ἐπιδειξώμεθα, ἐντεῦθεν ἤδη λάβωμεν τὰ ἀγαθά. Τί εἰς εὔριπον ἑαυτοὺς ῥιπτοῦμεν, καὶ εἰς κλυδώνιον, καὶ εἰς χειμῶνα, καὶ εἰς ζάλην; Γενώμεθα ἐν γαλήνῃ. Οὐ παρὰ τὸν πλοῦτόν ἐστιν, οὐ παρὰ τὴν πενίαν, οὐ παρὰ τὴν δόξαν, οὐ παρὰ τὴν ἀδοξίαν, οὐ παρὰ τὴν νόσον, οὐ παρὰ τὴν ὑγείαν, οὐ παρὰ τὴν ἀσθένειαν, ἀλλὰ παρὰ τὴν ἡμετέραν ταῦτα πάντα ψυχήν. Ἂν αὐτὴ στεῤῥὰ ᾖ καὶ καλῶς πεπαιδευμένη τὴν τῆς ἀρετῆς ἐπιστήμην, πάντα εὔκολα αὐτῇ ἔσται. Καὶ ἐντεῦθεν ἤδη τὴν ἀνάπαυσιν ὄψεται, καὶ τὸν λιμένα τὸν εὔδιον, καὶ μυρίων ἀπελθοῦσα ἐκεῖ ἀγαθῶν ἐπιτεύξεται: 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.