John Chrysostom, On the Second Letter to the Corinthians

He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them tenderly415 θεραπεύειν. was unattended with danger; and he shows the advantage of the thing. For he did this indeed even before, when he said, “For out of much affliction and anguish of heart, I wrote unto you: not that ye should be made sorry, but that ye might know the love which I have toward you.” (c. ii. 4.) And he does it also now, establishing this same point in more words. And he said not, ‘I regretted indeed before, but now I do not regret:’ but how? “I regret not now, though I did regret.” ‘Even if what I wrote,’ he says, ‘was such as to overstep the [due] measure of rebuke416 τό μετρόν τῆς ἐπιτιμήσεως., and to cause me to regret; still the great advantage which has accrued from them doth not allow me to regret.’ And this he said, not as though he had rebuked them beyond due measure, but to heighten his praises of them. ‘For the amendment ye manifested was so great,’ saith he, ‘that even if I did happen to smite you too severely insomuch that I even condemned myself, I praise myself now from the result.’ Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth them; so also doth Paul.

Ver. 8, 9. “For I see that that epistle made you sorry, though but for a season. Now I rejoice not that ye were made sorry, but that ye were made sorry unto repentance.”

Having said, “I do not regret,” he tells the reason also; alleging the good that resulted from his letter; and skillfully excusing himself by saying, “though but for a season.” For truly that which was painful was brief, but that which was profitable was perpetual. And what indeed followed naturally was to say, ‘even though it grieved you for a season, yet it made you glad and benefited you forever.’ But he doth not say this: but before mentioning the gain he passes again to his praises of them, and the proof of his own concern for them, saying, “Now I rejoice, not that ye were made sorry,” (‘for what gain came to me from you being made sorry?) “but that ye were made sorry unto repentance,” that the sorrow brought some gain.’ For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured; so also doth this man. But observe how he transfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, “It made you sorry for a season;” whilst the benefit that resulted from it he speaks of as their own good achieving. For he said not, ‘The Epistle corrected you,’ although this was the case; but, “ye sorrowed unto repentance.”

“For ye were made sorry after a godly sort, that ye might suffer loss by us in nothing.”

Seest thou wisdom unspeakable? ‘For had we not done this,’ he says, ‘we had done you damage.’ And he affirms that indeed which was well achieved to be theirs, but the damage his own, if indeed he had been silent. For if they are likely to be corrected by a sharp rebuke, then, if we did not sharply rebuke, we should have done you damage; and the injury would not be with you alone, but also with us. For just as he that gives not to the merchant what is necessary for his voyage, he it is that causeth the damage; so also we, if we did not offer you that occasion417 τὰς ἀφορμὰς. of repentance, should have wrought you damage. Seest thou that the not rebuking those that sin is a damage both to the master and to the disciple?

[2.] Ver. 10. “For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret.”

‘Therefore,’ he says, ‘though I did regret before I saw the fruit and the gain, how great they were I do not regret now .’ For such a thing is godly sorrow. And then he philosophizeth about it, showing that sorrow is not in all cases a grievous thing, but when it is worldly. And what is worldly? If thou be in sorrow for money, for reputation, for him that is departed, all these are worldly. Wherefore also they work death. For he that is in sorrow for reputation’s sake feeleth envy and is driven oftentimes to perish: such sorrow was that which Cain sorrowed, such Esau. By this worldly sorrow then he meaneth that which is to the harm of those that sorrow. For only in respect to sins is sorrow a profitable thing; as is evident in this way. He that sorroweth for loss of wealth repaireth not that damage; he that sorroweth for one deceased raiseth not the dead to life again; he that sorroweth for a sickness, not only is not made well but even aggravates the disease: he that sorroweth for sins, he alone attains some advantage from his sorrow, for he maketh his sins wane and disappear. For since the medicine has been prepared for this thing, in this case only is it potent and displays its profitableness; and in the other cases is even injurious. ‘And yet Cain,’ saith one, ‘sorrowed because he was not accepted with God.’ It was not for this, but because he saw his brother glorious in honor418 λάμποντα.; for had he grieved for this, it behoved him to emulate and rejoice with him; but, as it was, grieving, he showed that his was a worldly sorrow. But not so did David, nor Peter, nor any of the righteous. Wherefore they were accepted, when grieving either over their own sins or those of others. And yet what is more oppressive than sorrow? Still when it is after a godly sort, it is better than the joy in the world. For this indeed ends in nothing; but that “worketh repentance unto salvation, a salvation that bringeth no regret.” For what is admirable in it is this that one who had thus sorrowed would never repent, whilst this is an especial characteristic of worldly sorrow. For what is more regretted than a true born son? And what is a heavier grief than a death of this sort? But yet those fathers who in the height of their grief endure nobody and who wildly beat themselves, after a time repent because they have grieved immoderately; as having thereby nothing benefitted themselves, but even added to their affliction. But not such as this is godly sorrow; but it possesseth two advantages, that of not being condemned in that a man grieves for, and that this sorrow endeth in salvation; of both which that is deprived. For they both sorrow unto harm and after they have sorrowed vehemently condemn themselves, bringing forth this greatest token of having done it unto harm. But godly sorrow is the reverse [of this]: wherefore also he said, “worketh repentance unto salvation, a repentance that bringeth no regret.” For no one will condemn himself if he have sorrowed for sin, if he have mourned and afflicted himself. Which also when the blessed Paul hath said he needeth not to adduce from other sources the proof of what he said, nor to bring forward those in the old histories who sorrowed, but he adduceth the Corinthians themselves; and furnishes his proof from what they had done; that along with praises he might both instruct them and the rather win them to himself.

Ver. 11. “For behold,” he saith, “this self-same thing, that ye were made sorry after a godly sort, what earnest care it wrought in you.” ‘For not only,’ he saith, ‘did your sorrow not cast you into that condemning of yourselves, as having acted idly in so doing; but it made you even more careful.’ Then he speaks of the certain tokens of that carefulness;

“Yea,” what “clearing of yourselves,” towards me. “Yea, what indignation” against him that had sinned. “Yea, what fear.” (ver. 11.) For so great carefulness and very speedy reformation was the part of men who feared exceedingly. And that he might not seem to be exalting himself, see how quickly he softened it by saying,

“Yea, what longing,” that towards me. “Yea, what zeal,” that on God’s behalf. “Yea, what avenging:” for ye also avenged the laws of God that had been outraged.

“In every thing ye approved yourselves to be pure in the matter.” Not only by not having perpetrated, for this was evident before, but also by not consenting419 συνήδεσθαι. unto it. For since he said in the former Epistle, “and ye are puffed up;” (1 Cor. v. 2.) he also says here, ‘ye have cleared yourselves of this suspicion also; not only by not praising, but also by rebuking and being indignant.’

[3.] Ver. 12. “So although I wrote unto you,” I wrote “not for his cause that did the wrong, nor for his cause that suffered the wrong.” For that they might not say, Why then dost thou rebuke us if we were “clear in the matter?” setting himself to meet this even further above, and disposing of it beforehand420 προδιοικούμενος., he said what he said, namely, “I do not regret, though I did regret.” ‘For so far,’ says he, ‘am I from repenting now of what I wrote then, that I repented then more than I do now when ye have approved421 συνεστήσατε. yourselves.’ Seest thou again his vehemence and earnest contention, how he has turned around what was said unto the very opposite. For what they thought would have made him recant422 διατετράφθαι. in confusion as having rebuked them hastily, by reason of their amendment; that he uses as a proof that it was right in him to speak freely. For neither does he refuse afterwards to humor them fearlessly, when he finds he can do this. For he that said farther above such things as these, “He that is joined to an harlot is one body,” (1 Cor. vi. 16.) and, “Deliver such an one to Satan for the destruction of the flesh,” (1 Cor. v. 5.) and, “Every sin that a man doeth is without the body,” (1 Cor. vi. 18.) and such like things; how saith he here, “Not for his cause that did the wrong, nor for his cause that suffered the wrong?” Not contradicting, but being even exceedingly consistent with himself. How consistent with himself? Because it was a very great point with him to show the affection he bore towards them. He does not therefore discard concern for him423 i.e. the incestuous person., but shows at the same time, as I said, the love he had for them, and that a greater fear agitated him, [namely] for the whole Church. For he had feared lest the evil should eat further, and advancing on its way should seize upon the whole Church. Wherefore also he said, “A little leaven leaveneth the whole lump.” (1 Cor. v. 6.) This however he said at the time; but now that they had well done, he no longer puts it so but differently: and implies indeed the same thing, but manages his expressions more agreeably, saying,

“That our care for you might appear unto you.424 [The true text of this clause is given in the Rev. Vers. “That your earnest care for us might be made manifest.” C.]”

That is, ‘that ye might know how I love you.’ Now this is the same thing as the former, but being differently expressed seemed to convey another meaning. For [to convince thyself] that it is the same, unfold his conception and thou wilt perceive the difference to be nothing. ‘For because I love you exceedingly,’ saith he, ‘I was afraid lest ye should suffer any injury from that quarter, and yourselves succeed to that sorrow.’ As therefore when he says, “Doth God take care for oxen?” (1 Cor. ix. 9.) he doth not mean that He careth not, (for it is not possible for any existing thing to consist if deserted by the Providence of God:) but that He did not legislate primarily for oxen, so also here he means to say, ‘I wrote first indeed on your account, but secondly on his also. And I had indeed that love in myself,’ he says, ‘even independently of mine Epistle: but I was desirous of showing it both to you, and in a word to all, by that writing.’

Ver. 13. “Therefore we have been comforted.”

Since we both showed our care for you and have been wholly successful. As he said also in another place, “Now we live, if ye stand fast in the Lord;” (1 Thess. iii. 8.) and again, “For what is our hope, or joy, or crown of rejoicing? are not even ye?” (ib. ii. 19.) For this is life, this comfort, this consolation to a teacher possessed of understanding; the growth425 ἐπίδοσις. of his disciples.

[4.] For nothing doth so declare him that beareth rule as paternal affection for the ruled. For begetting alone constitutes not a father; but after begetting, also loving. But if where nature is concerned there is so great need of love, much more where grace is concerned. In this way were all the ancients distinguished. As many, for instance, as obtained a good report amongst the Hebrews, by this were made manifest. So was Samuel shown to be great, saying, “But God forbid that I should sin against God in ceasing to pray for you:” (1 Sam. xii. 23.) so was David, so Abraham, so Elijah, and so each one of the righteous, those in the New Testament and those in the Old. For so Moses for the sake of those he ruled left so great riches and treasures untold, “choosing to suffer affliction with the people of God,” (Heb. xi. 25.) and before his appointment was leader of the people426 δημαγωγὸς. by his actions. Wherefore also very foolishly did that Hebrew say to him, “Who made thee a ruler and a judge over us?” (Exod. ii. 14.) What sayest thou? Thou seest the actions and doubtest of the title? Just as if one seeing a physician using the knife excellently well, and succoring that limb in the body which was diseased, should say, ‘Who made thee a physician and ordered thee to use the knife?’ ‘Art, my good Sir427 ὦ βέλτιστε., and thine own ailment.’ So too did his knowledge make him (i.e., Moses,) what he claimed to be. For ruling is an art, not merely a dignity, and an art above all arts. For if the rule of those without is an art and science superior to all other, much more this. For this rule is as much better than that, as that than the rest; yea, rather, even much more. And, if ye will, let us examine this argument more accurately. There is an art of agriculture, of weaving, of building; which are both very necessary and tend greatly to preserve our life. For others surely are but ancillary to these; the coppersmith’s, the carpenter’s, the shepherd’s. But further, of arts themselves the most necessary of all is the agricultural, which was even that which God first introduced when He had formed man. For without shoes and clothes it is possible to live; but without agriculture it is impossible. And such they say are the Hamaxobii, the Nomads amongst the Scythians, and the Indian Gymnosophists. For these troubled not themselves428 εἴασαν. with the arts of housebuilding, and weaving, and shoemaking, but need only that of agriculture. Blush ye that have need of those arts that be superfluous, cooks, confectioners, embroiderers, and ten thousand other such people, that ye may live; blush ye that introduce vain refinements429 ματαιοτεχνίας. into life; blush ye who are unbelievers, before those barbarians who have no need of art. For God made nature exceedingly independent, needing only a few things430 ἐξ ὀλίγων.. However, I do not compel you nor lay it down for law that ye should live thus; but as Jacob asked. And what did he ask? “If the Lord will give me bread to eat and raiment to put on.” (Gen. xxviii. 20.) So also Paul commanded, saying, “And having food and covering let us be therewith content.” (1 Tim. vi. 8.) First then comes agriculture; second, weaving; and third after it, building; and shoemaking last of all; for amongst us at any rate there are many both servants and laborers who live without shoes. These, therefore, are the useful and necessary arts. Come, then, let us compare them with that of ruling. For I have therefore brought forward these that are of all most important, that when it shall have been seen to be superior to them, its victory over the rest may be unquestioned. Whereby then shall we show that it is more necessary than all? Because without it there is no advantage in these. And if you think good, let us leave mention of the rest and bring on the stage431 εἰς μέσον. that one which stands higher and is more important than any, that of agriculture. Where then will be the advantage of the many hands of your laborers, if they are at war with one another and plunder one another’s goods? For, as it is, the fear of the ruler restrains them and protects that which is wrought by them; but if thou take this away, in vain is their labor. But if one examine accurately, he will find yet another rule which is the parent and bond of this. What then may this be? That according to which it behoveth each man to control and rule himself, chastising his unworthy passions, but both nourishing and promoting the growth of all the germs of virtue with all care.

For there are [these] species of rule; one, that whereby men rule peoples and states, regulating this the political life; which Paul denoting said, “Let every soul be subject to the higher powers; for there is no power but of God.” (Rom. xiii. 1, 4.) Afterwards to show the advantage of this, he went on to say, that the ruler “is a minister of God for good;” and again, “he is a minister of God, and avenger to execute wrath on him that doeth evil.”

A second there is whereby every one that hath understanding ruleth himself; and this also the Apostle further denoted432 παρεδήλωσεν., saying, “Wouldest thou have no fear of the power? do that which is good;” (Rom. xii. 3.) speaking of him that ruleth himself.

[5.] Here, however, there is yet another rule, higher than the political rule. And what is this? That in the Church. And this also itself Paul mentions, saying, “Obey them that have the rule over you and submit to them; for they watch in behalf of your souls as they that shall give account.” (Heb. xiii. 17.) For this rule is as much better than the political as heaven is than earth; yea rather, even much more. For, in the first place, it considers principally not how it may punish sins committed, but how, they may never be committed at all; next, when committed, not how it may remove the deceased [member], but how they may be blotted out. And of the things of this life indeed it maketh not much account, but all its transactions are about the things in heaven. “For our citizenship433 conversation A.V. is in heaven.” (Philip. iii. 20.) And our life is here. “For our life,” saith he, “is hid with Christ in God.” (Col. iii. 3.) And our prizes are there, and our race is for the crowns that be there. For this life is not dissolved after the end, but then shineth forth the more. And therefore, in truth, they who bear this rule have a greater honor committed to their hands, not only than viceroys but even than those themselves who wear diadems, seeing that they mould men in greater, and for greater, things. But neither he that pursueth political rule nor he that pursueth spiritual, will be able well to administer it, unless they have first ruled themselves as they ought, and have observed with all strictness the respective laws of their polity. For as the rule over the many is in a manner twofold, so also is that which each one exerts over himself. And again, in this point also the spiritual rule transcends the political, as what we have said proved. But one may observe certain also of the arts imitating rule; and in particular, that of agriculture. For just as the tiller of the soil is in a sort a ruler over the plants, clipping and keeping back434 κωλύων, others, κολούων. some, making others grow and fostering them: just so also the best rulers punish and cut off such as are wicked and injure the many; whilst they advance the good and orderly435 ἐπιεικεῖς.. For this cause also the Scripture likeneth rulers to vine-dressers. For what though plants utter no cry, as in states the injured do? nevertheless they still show the wrong by their appearance, withering, straitened for room by the worthless weeds. And like as wickedness is punished by laws, so truly here also by this art both badness of soil and degeneracy and wildness in plants, are corrected. For all the varieties of human dispositions we shall find here also, roughness, weakness, timidity, forwardness436 προπέτεια., steadiness437 Or, healthiness.: and some of them through wealth438 κομῶντα. luxuriating unseasonably, and to the damage of their neighbors, and others impoverished and injured; as, for instance, when hedges are raised to luxuriance at the cost of the neighboring plants; when other barren and wild trees, running up to a great height, hinder the growth of those beneath them. And like as rulers and kings have those that vex their rule with outrage and war; so also hath the tiller of the soil attacks of wild beasts, irregularity of weather, hail, mildew, great rain, drought, and all such things. But these things happen in order that thou mayest constantly look unto the hope of God’s aid. For the other arts indeed hold their way439 συνίστανται. through the diligence of men as well; but this getteth the better as God determines the balance, and is throughout almost wholly dependent thereupon; and it needeth rains from above, and the admixture of weathers, and, above all, His Providence. “For neither is he that planteth any thing, nor he that watereth, but God that giveth the increase.” (1 Cor. iii. 7.)

Here also there is death and life, and throes and procreation, just as with men. For here happen instances both of being cut off, and of bearing fruit, and of dying, and of being born (the same that was dead) over again, wherein the earth discourseth to us both variously and clearly of a resurrection. For when the root beareth fruit, when the seed shooteth, is not the thing a resurrection? And one might perceive a large measure of God’s providence and wisdom involved in this rule, if one go over it point by point. But what I wished to say is that this [rule] is concerned with earth and plants; but ours with care of souls. And great as is the difference between plants and a soul; so great is the superiority of this to that. And the rulers of the present life again are as much inferior to that [rule], as it is better to have mastery over the willing than the unwilling. For this is also a natural rule; for truly in that case every thing is done through fear and by constraint; but here, what is done aright is of choice and purpose. And not in this point alone doth this excel the other, but in that it is not only a rule, but a fatherhood440 πατρότης. so to speak; for it has the gentleness of a father; and whilst enjoining greater things, [still] persuades. For the temporal ruler indeed says, ‘If thou committest adultery, thou hast forfeited thy life,’ but this, shouldst thou look with unchaste eyes, threatens the highest punishments. For awful is this judgment court, and for the correction of soul, not of body only. As great then as the difference between soul and body, is that which separates this rule again from that. And the one indeed sitteth as judge of things that are open; yea, rather, not of all these even, but of such as can be fully proved; and ofttimes moreover, even in these dealeth treacherously441 προδότης., but this court instructeth those that enter it that He that judgeth in our case, will bring forward “all things naked and laid open,” (Heb. iv. 13.) before the common theatre of the world, and that to be hidden will be impossible. So that Christianity keeps together this our life far more than temporal442 ἑξωθεν. laws. For if to tremble about secret sins makes a man safer than to fear for such as are open; and if to call him to account even for those offences which be less doth rather excite him unto virtue, than to punish the graver only; then it is easily seen that this rule, more than all others, welds443 συγκροτεῖ. our life together.

[6.] But, if thou wilt, let us consider also the mode of electing the rulers; for here too thou shalt behold the difference to be great. For it is not possible to gain this authority by giving money, but by having displayed a highly virtuous character; and not as unto glory with men and ease unto himself, but as unto toils and labors and the welfare of the many, thus, (I say,) is he that hath been appointed inducted unto this rule. Wherefore also abundant is the assistance he enjoys from the Spirit. And in that case indeed the rule can go no further than to declare merely what is to be done; but in this it addeth besides the help derived from prayers and from the Spirit. But further; in that case indeed is not a word about philosophy, nor doth any sit to teach what a soul is, and what the world, and what we are to be hereafter, and unto what things we shall depart hence, and how we shall achieve virtue. Howbeit of contracts and bonds and money, there is much speech, but of those things not a thought; whereas in the Church one may see that these are the subjects of every discourse. Wherefore also with justice may one call it by all these names, a court of justice, and a hospital, and a school of philosophy, and a nursery of the soul, and a training course for that race that leadeth unto heaven. Further, that this rule is also the mildest of all, even though requiring greater strictness, is plain from hence. For the temporal ruler if he catch an adulterer straightway punishes him. And yet what is the advantage of this? For this is not to destroy the passion, but to send away the soul with its wound upon it. But this ruler, when he hath detected, considers not how he shall avenge, but how extirpate the passion. For thou indeed dost the same thing, as if when there was a disease of the head, thou shouldest not stay the disease, but cut off the head. But I do not thus: but I cut off the disease. And I exclude him indeed from mysteries and hallowed precincts; but when I have restored him I receive him back again, at once delivered from that viciousness and amended by his repentance. ‘And how is it possible,’ saith one, ‘to extirpate adultery?’ It is possible, yea, very possible, if a man comes under these laws. For the Church is a spiritual bath, which wipeth away not filth of body, but stains of soul, by its many methods of repentance. For thou, indeed, both if thou let a man go unpunished hast made him worse, and if thou punish hast sent him away uncured: but I neither let him go unpunished, nor punish him, as thou, but both exact a satisfaction which becomes me, and set that right which hath been done. Wilt thou learn in yet another way how that thou indeed, though drawing swords and displaying flames to them that offend, workest not any considerable cure; whilst I, without these things, have conducted them to perfect health? But no need have I of arguments or words, but I bring forth earth and sea, and human nature itself, [for witnesses.] And inquire, before this court held its sittings, what was the condition of human affairs; how, not even the names of the good works which now are done, were ever heard of. For who braved death? who despised money? who was indifferent to glory? who, fleeing from the turmoils of life444 ἐν μέσῳ., bade welcome to mountains and solitude, the mother of heavenly wisdom? where was at all the name of virginity? For all these things, and more than these, were the good work of this judgment court, the doings of this rule. Knowing these things then, and well understanding that from this proceedeth every benefit of our life, and the reformation of the world, come frequently unto the hearing of the Divine words, and our assemblies here, and the prayers. For if ye thus order yourselves, ye will be able, having displayed a deportment worthy of heaven, to obtain the promised good things; which may all we obtain, through the grace and love towards men of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen.

ΟΜΙΛΙΑ ΙΕʹ. Ὥστε εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ, οὐ μεταμέλομαι, εἰ καὶ μετεμελόμην. αʹ. Ἀπολογεῖται λοιπὸν ὑπὲρ τῆς ἐπιστολῆς, ὅτε ἀκίνδυνον ἦν αὐτοὺς θεραπεύειν, τῆς ἁμαρτίας διορθωθείσης, καὶ δείκνυσι τοῦ πράγματος τὴν ὠφέλειαν. Ἐποίησε μὲν γὰρ αὐτὸ καὶ ἔμπροσθεν, εἰπὼν, Ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν, οὐχ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε, ἣν ἔχω περισσοτέρως εἰς ὑμᾶς. Ποιεῖ δὲ αὐτὸ καὶ νῦν, διὰ πλειόνων οὕτως αὐτὸ κατασκευάζων. Καὶ οὐκ εἶπε, Πρότερον μὲν μετεμελόμην, νῦν δὲ οὐ μεταμέλομαι: ἀλλὰ πῶς; Οὐ μεταμέλομαι νῦν, εἰ καὶ μετεμελόμην. Εἰ καὶ τοιαῦτα ἦν, φησὶ, τὰ γεγραμμένα παρ' ἐμοῦ, ὡς ὑπερβαίνειν τὸ μέτριον τῆς ἐπιτιμήσεως, καὶ ποιῆσαί με μεταμεληθῆναι: ἀλλὰ τὸ πολὺ κέρδος τὸ ἐξ αὐτῶν οὐκ ἐᾷ με μεταμεληθῆναι. Ταῦτα δὲ ἔλεγεν, οὐχ ὡς ἀμέτρως ἐπιτιμήσας, ἀλλὰ τὰ ἐγκώμια αὐτῶν αὔξων. Τοσαύτην γὰρ ἐπεδείξασθε τὴν διόρθωσιν, φησὶν, ὡς, εἰ καὶ ἔτυχον σφοδρότερον πλήξας οὕτως, ὡς καὶ καταγνῶναι ἐμαυτοῦ, ἐπαινεῖν με νῦν ἐμαυτὸν ἀπὸ τοῦ τέλους. Καθάπερ γὰρ ἐπὶ τῶν παιδίων, ὅταν δέξηται θεραπείαν λυποῦσαν, οἱονεὶ τομὴν, ἢ καῦσιν, ἢ πικρὸν φάρμακον, ἀδεῶς αὐτὰ λοιπὸν κολακεύομεν: οὕτω καὶ ὁ Παῦλος ποιεῖ. Βλέπω γὰρ, ὅτι ἡ ἐπιστολὴ ἐκείνη, εἰ καὶ πρὸς ὥραν, ἐλύπησεν ὑμᾶς. Νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ἀλλ' ὅτι ἐλυπήθητε εἰς μετάνοιαν. Εἰπὼν, ὅτι Οὐ μεταμέλομαι, λέγει καὶ τὴν αἰτίαν, τὸ χρήσιμον τιθεὶς τὸ ἀπὸ τῶν γραμμάτων, καὶ συνετῶς ἀπολογούμενος, καὶ λέγων, Εἰ καὶ πρὸς ὥραν. Τὸ μὲν γὰρ λυπηρὸν βραχὺ, τὸ δὲ ὠφέλιμον διηνεκές. Καὶ τὸ μὲν ἀκόλουθον ἦν εἰπεῖν, Εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς, ἀλλὰ διὰ παντὸς ηὔφρανεν ὑμᾶς, καὶ ὠφέλησεν. Ἀλλ' οὐ λέγει τοῦτο: ἀλλὰ πρὶν ἢ τὸ κέρδος εἰπεῖν, μεταβαίνει πάλιν ἐπὶ τὰ ἐγκώμια αὐτῶν, καὶ τὴν ἀπόδειξιν τῆς ἑαυτοῦ κηδεμονίας λέγων, Νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε: τί γάρ μοι κέρδος ἀπὸ τοῦ λυπηθῆναι ὑμᾶς; ἀλλ' ὅτι ἐλυπήθητε εἰς μετάνοιαν: ὅτι ἔσχε τι κέρδος ἡ λύπη. Ἐπεὶ καὶ πατὴρ ὅταν ἴδῃ παῖδα τεμνόμενον, οὐχ ὅτι ὀδυνᾶται χαίρει, ἀλλ' ὅτι διορθοῦται: οὕτω καὶ οὗτος. Ὅρα δὲ πῶς ἀπὸ τῶν πραγμάτων ἐπ' αὐτοὺς μεταφέρει τὸ πᾶν κατόρθωμα, καὶ τὸ λυπηρὸν τῇ ἐπιστολῇ λογίζεται, Ὅτι πρὸς ὥραν ἐλύπησεν ὑμᾶς, λέγων, τὸ δὲ ἐξ αὐτῆς χρήσιμον εἶναι αὐτῶν κατόρθωμά φησιν. Οὐ γὰρ εἶπεν, Ὅτι διώρθωσεν ὑμᾶς ἡ ἐπιστολὴ, εἰ καὶ οὕτως εἶχεν, ἀλλ' Ὅτι ἐλυπήθητε εἰς μετάνοιαν. Ἐλυπήθητε γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ἐξ ἡμῶν ζημιωθῆτε. Εἶδες σύνεσιν ἄφατον. Εἰ γὰρ μὴ τοῦτο ἐποιήσαμεν, φησὶν, ἐζημιώσαμεν ἂν ὑμᾶς. Καὶ τὸ μὲν κατόρθωμα αὐτῶν φησιν εἶναι, τὴν δὲ ζημίαν αὐτοῦ, εἴπερ ἐσιώπησεν. Εἰ γὰρ μέλλουσιν ἐξ ἐπιπλήξεως διορθοῦσθαι, εἰ μὴ ἐπεπλήξαμεν, ἐζημιώσαμεν ἂν ὑμᾶς: καὶ οὐχὶ παρ' ὑμᾶς μόνον, ἀλλὰ καὶ παρ' ἡμᾶς ἂν ἡ βλάβη γέγονε. Καθάπερ γὰρ ὁ μὴ διδοὺς τῷ ἐμπόρῳ τὰ πρὸς τὴν ναυτιλίαν, αὐτός ἐστιν ὁ τὴν ζημίαν ποιῶν: οὕτω καὶ ἡμεῖς, εἰ μὴ παρέσχομεν ὑμῖν τὰς ἀφορμὰς τῆς μετανοίας, ἐζημιώσαμεν ἂν ὑμᾶς. Ὁρᾷς ὅτι τὸ μὴ ἐπιτιμᾷν τοῖς ἁμαρτάνουσι, ζημία ἐστὶ καὶ τῷ διδασκάλῳ καὶ τῷ μαθητῇ; Ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται. Διὰ τοῦτο, φησὶν, εἰ καὶ μετεμελόμην, πρὶν ἢ τὸν καρπὸν ἰδεῖν καὶ τὸ κέρδος ὅσον, οὐ μεταμέλομαι νῦν. Τοιοῦτον γὰρ ἡ κατὰ Θεὸν λύπη. Καὶ λοιπὸν περὶ αὐτῆς φιλοσοφεῖ, δεικνὺς ὅτι οὐ πανταχοῦ χαλεπὸν λύπη, ἀλλ' ὅταν κατὰ κόσμον γίνηται. Τί δέ ἐστι, κατὰ κόσμον; Ἐὰν λυπηθῇς διὰ χρήματα, διὰ δόξαν, διὰ τὸν ἀπελθόντα, πάντα ἐκεῖνα κατὰ κόσμον. Διὸ καὶ θάνατον ποιεῖ. Ὁ γὰρ διὰ δόξαν λυπούμενος, φθονεῖ, καὶ ἀναγκάζεται πολλάκις ἀπολέσθαι: οἵαν καὶ ὁ Κάϊν ἐλυπήθη λύπην, οἵαν ὁ Ἡσαῦ. Τὴν οὖν κατὰ κόσμον λύπην λέγει ταύτην τὴν ἐπὶ βλάβῃ τῶν λυπουμένων. Καὶ γὰρ εἰς ἁμαρτίας μόνον ἡ λύπη χρήσιμον: καὶ τοῦτο δῆλον ἐντεῦθεν. Ὁ λυπούμενος ὑπὲρ χρημάτων ἀπωλείας, τὴν ζημίαν οὐ λύει: ὁ λυπούμενος ὑπὲρ τετελευτηκότος, τὸν κείμενον οὐκ ἀνίστησιν: ὁ λυπούμενος ἐπὶ νόσῳ, οὐ μόνον οὐ διορθοῦται, ἀλλὰ καὶ ἐπιτρίβει τὸ νόσημα: ὁ λυπούμενος ἐφ' ἁμαρτίαις, οὗτος μόνος ἀνύει τι πλέον ἀπὸ τῆς λύπης: δαπανᾷ γὰρ καὶ ἀφανίζει τὰς ἁμαρτίας. Ἐπειδὴ γὰρ πρὸς τοῦτο κατεσκεύασται τὸ φάρμακον, ἐνταῦθα ἰσχύει μόνον καὶ τὴν ὠφέλειαν ἐπιδείκνυται, ἐπὶ δὲ τῶν ἄλλων καὶ βλάπτει. βʹ. Καὶ μὴν ὁ Κάϊν, φησὶ, διὰ τὸ μὴ παρὰ τῷ Θεῷ εὐδοκιμεῖν, ἐλυπεῖτο. Οὐ διὰ τοῦτο, ἀλλ' ἐπειδὴ τὸν ἀδελφὸν εἶδε λάμποντα: ἐπεὶ, εἰ διὰ τοῦτο ἤλγει, ζηλοῦν ἔδει, καὶ συγχαίρειν ἐκείνῳ: νυνὶ δὲ ἀλγῶν, ἐδείκνυ κατὰ κόσμον λυπούμενος. Ἀλλ' οὐχ ὁ Δαυῒδ οὕτως, οὐδὲ ὁ Πέτρος, οὐδὲ τῶν δικαίων ἕκαστος. Διὸ ηὐδοκίμουν, ἢ ὑπὲρ οἰκείων, ἢ ὑπὲρ ἀλλοτρίων ἀλγοῦντες ἁμαρτημάτων. Καίτοι τί λύπης φορτικώτερον; Ἀλλ' ὅταν κατὰ Θεὸν γίνηται, τῆς ἐν τῷ κόσμῳ χαρᾶς βελτίων ἐστίν. Αὕτη μὲν γὰρ εἰς οὐδὲν τελευτᾷ, ἐκείνη δὲ μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται. Καὶ γὰρ τὸ θαυμαστὸν αὐτῆς τοῦτό ἐστιν, ὅτι οὐδ' ἂν μετανοήσειέ τις ἀλγήσας οὕτως: ὃ μάλιστα τῆς κοσμικῆς λύπης ἴδιόν ἐστι. Τί γὰρ παιδὸς ποθεινότερον γνησίου; τί δὲ ἀλγεινότερον τῆς τοιαύτης τελευτῆς; Ἀλλ' ὅμως οἱ ἐν ἀκμῇ τοῦ πένθους μηδενὸς ἀνεχόμενοι πατέρες, καὶ κατακόπτοντες ἑαυτοὺς, οὗτοι μετὰ χρόνον μετανοοῦσιν, ἐπειδὴ ἀμέτρως ἤλγησαν, ὡς οὐδὲν ὀνήσαντες ἐντεῦθεν, ἀλλὰ καὶ μειζόνως ἑαυτοὺς ἐπιτρίψαντες. Ἀλλὰ οὐχ ἡ κατὰ Θεὸν λύπη τοιαύτη: ἀλλ' ἔχει δύο πλεονεκτήματα, τὸ μὴ καταγινώσκεσθαι ἐφ' οἷς ἀλγεῖ τις, καὶ τὸ τὴν λύπην ταύτην εἰς σωτηρίαν τελευτᾷν: ὧν ἑκατέρων ἐκείνη ἐστέρηται. Καὶ γὰρ εἰς βλάβην ἀλγοῦσι, καὶ μετὰ τὸ ἀλγῆσαι σφόδρα, καταγινώσκουσιν ἑαυτῶν, μέγιστον τοῦτο σημεῖον ἐκφέροντες τοῦ ἐπὶ βλάβῃ τοῦτο ποιῆσαι. Ἡ δὲ κατὰ Θεὸν τοὐναντίον: διὸ καὶ ἔλεγε, Μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται. Οὐδεὶς γὰρ ἑαυτοῦ καταγνώσεται, ἐὰν λυπηθῇ ἐφ' ἁμαρτίᾳ, ἐὰν πενθήσῃ, καὶ ἑαυτὸν συντρίψῃ. Ὅπερ καὶ ὁ μακάριος Παῦλος εἰπὼν, οὐ δεῖται ἑτέρωθεν τὸ ὑπόδειγμα παραγαγεῖν ὧν εἶπεν, οὐδὲ τοὺς ἐν ταῖς παλαιαῖς ἱστορίαις λυπηθέντας παρενεγκεῖν εἰς μέσον, ἀλλ' αὐτοὺς Κορινθίους παράγει, καὶ ἀφ' ὧν ἐποίησαν, ἀπὸ τούτων τὴν ἀπόδειξιν παρέχεται, ἵνα καὶ μετ' ἐγκωμίων αὐτοὺς παιδεύσῃ, καὶ μᾶλλον αὐτοὺς ἐπισπάσηται. Ἰδοὺ γὰρ, φησὶν, αὐτὸ τὸ κατὰ Θεὸν λυπηθῆναι ὑμᾶς, πόσην κατειργάσατο ἐν ὑμῖν σπουδήν; Οὐ μόνον γὰρ, φησὶν, οὐκ ἐνέβαλεν ὑμᾶς εἰς τὸ καταγνῶναι ἑαυτῶν ἡ ἀθυμία, ὡς εἰκῆ τοῦτο πεποιηκότων, ἀλλὰ καὶ σπουδαιοτέρους ἐποίησεν. Εἶτα λέγει τῆς σπουδῆς τὰ τεκμήρια. Ἀλλὰ ἀπολογίαν: πρὸς ἐμέ. Ἀλλὰ ἀγανάκτησιν: πρὸς ἐκεῖνον τὸν ἡμαρτηκότα. Ἀλλὰ φόβον: καὶ γὰρ σφόδρα δεδοικότων ἦν ἡ τοσαύτη σπουδὴ καὶ ἡ ταχίστη διόρθωσις. Καὶ ἵνα μὴ δόξῃ ἐπαίρειν ἑαυτὸν, ὅρα πῶς ταχέως αὐτὸ παρεμυθήσατο εἰπὼν, Ἀλλ' ἐπιπόθησιν: τὴν εἰς ἐμέ: ἀλλὰ ζῆλον: τὸν ὑπὲρ τοῦ Θεοῦ: ἀλλ' ἐκδίκησιν: καὶ γὰρ ἐξηδικήσατε τοὺς τοῦ Θεοῦ νόμους ὑβρισθέντας. Ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ἐν τῷ πράγματι. Οὐχὶ τῷ μὴ τολμῆσαι μόνον: τοῦτο γὰρ πρόδηλον ἦν: ἀλλὰ καὶ τῷ μὴ συνήδεσθαι. Ἐπειδὴ γὰρ ἐν τῇ προτέρᾳ Ἐπιστολῇ ἔλεγε, Καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ, ἐνταῦθά φησι, Καὶ ταύτης ἑαυτοὺς ἀπηλλάξατε τῆς ὑποψίας, οὐχὶ τῷ μὴ ἐπαινέσαι μόνον, ἀλλὰ καὶ τῷ ἐπιτιμῆσαι καὶ ἀγανακτῆσαι. Ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος. Ἵνα γὰρ μὴ λέγωσι, Τί οὖν ἡμῖν ἐπιτιμᾷς, εἰ ἁγνοὶ ἦμεν ἐπὶ τῷ πράγματι; πρὸς τοῦτο ἱστάμενος καὶ ἀνωτέρω, καὶ προδιοικούμενος αὐτὸ, ἔλεγεν ἅπερ ἔλεγεν, οἷον, Οὐ μεταμέλομαι, εἰ καὶ μετεμελόμην. Τοσοῦτον γὰρ ἀπέχω τοῦ μετανοεῖν νῦν ἐφ' οἷς ἔγραψα τότε, φησὶν, ὅτι τότε μᾶλλον μετενόησα ἢ νῦν, ὅτε ἑαυτοὺς συνεστήσατε. Εἶδες πάλιν αὐτοῦ τὸ βίαιον καὶ φιλόνεικον, πῶς εἰς τοὐναντίον τὸν λόγον περιέτρεψεν; Ἐξ ὧν γὰρ ἐνόμιζον αὐτὸν διατετράφθαι, ὡς εἰκῆ ἐπιτιμήσαντα, διὰ τὴν προκοπὴν αὐτῶν, ἀπὸ τούτων δείκνυσιν ὅτι παῤῥησιάζεσθαι αὐτὸν δίκαιον. Οὐδὲ γὰρ παραιτεῖται λοιπὸν χαρίζεσθαι ἀδεῶς, ὅταν ἐξῇ τοῦτο ποιεῖν. Ὁ γὰρ τοιαῦτα λέγων ἀνωτέρω, ὅτι Ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστι: καὶ, Παράδοτε τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός: καὶ, Πᾶν ἁμάρτημα, ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστι: καὶ ὅσα τοιαῦτα, πῶς ἐνταῦθά φησιν, Οὐχ ἕνεκεν τοῦ ἀδικήσαντος, οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος; Οὐκ ἐναντιούμενος ἑαυτῷ, ἀλλὰ καὶ σφόδρα ἀκολουθῶν. Πῶς ἑαυτῷ ἀκολουθῶν; Ὅτι περισπούδαστον ἦν αὐτῷ, δεῖξαι τὸ φίλτρον ὃ περὶ αὐτοὺς εἶχεν. Οὐ τοίνυν ἀναιρεῖ τὸ κήδεσθαι ἐκείνου, ἀλλ' ἐνδείκνυται καὶ τὴν ἀγάπην τὴν περὶ αὐτοὺς, ὅπερ ἔφην, καὶ ὅτι μείζων αὐτὸν κατέσεισε φόβος περὶ πάσης τῆς Ἐκκλησίας. Ἐδεδοίκει γὰρ μὴ ἐπὶ πλέον νεμηθῇ τὸ κακὸν, καὶ ὁδῷ βαδίζον, ὅλην καταλάβῃ τὴν Ἐκκλησίαν. Διὸ καὶ ἔλεγε, Μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ. Ἀλλὰ τοῦτο μὲν τότε: νῦν δὲ, ἐπειδὴ κατώρθωσαν, οὐκέτι αὐτὸ οὕτω τίθησιν, ἀλλ' ἑτέρως: καὶ τὸ αὐτὸ μὲν αἰνίττεται, γλυκύτερον δὲ μεταχειρίζει τὸν λόγον, λέγων, Ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ἡμῶν τὴν ὑπὲρ ὑμῶν πρὸς ὑμᾶς, τουτέστιν, Ἵνα εἰδῆτε πῶς ὑμᾶς φιλῶ. Τοῦτο δὲ τὸ αὐτὸ μὲν ἔστι τῷ προτέρῳ, ἑτέρως δὲ ἑρμηνευθὲν, ἑτέραν ἔδοξεν ἔμφασιν παρέχειν. Ἐπεὶ ὅτι τὸ αὐτό ἐστιν, ἀνάπτυξον αὐτοῦ τὴν ἔννοιαν, καὶ οὐδὲν ὄψει τὸ μέσον. Ἐπειδὴ γὰρ σφόδρα φιλῶ ὑμᾶς, φησὶν, ἐδεδοίκειν μή τι πάθητε ἐκεῖθεν ἀηδὲς, μὴ αὐτοὶ δέξησθε τὴν λύπην. Ὥσπερ οὖν ὅταν λέγῃ, Μὴ τῶν βοῶν μέλει τῷ Θεῷ; οὐ τοῦτο λέγει, ὅτι οὐ μέλει: οὐδὲ γὰρ ἔνι τι συστῆναι τῶν ὄντων τῆς προνοίας ἀποστερηθὲν τοῦ Θεοῦ: ἀλλ' ὅτι οὐ προηγουμένως διὰ τοὺς βόας ἐνομοθέτει: οὕτω καὶ ἐνταῦθα, Πρῶτον μὲν δι' ὑμᾶς ἔγραφον, δεύτερον δὲ καὶ δι' ἐκεῖνον, Καὶ εἶχον μὲν τὴν ἀγάπην ἐν ἑαυτῷ, καὶ χωρὶς τῆς ἐπιστολῆς, φησίν. Ἐβουλόμην δὲ αὐτὴν καὶ ὑμῖν δεῖξαι καὶ πᾶσιν ἁπλῶς διὰ τῶν γραμμάτων ἐκείνων. Διὰ τοῦτο παρακεκλήμεθα: ἐπειδὴ καὶ τὴν σπουδὴν ἐδείξαμεν τὴν περὶ ὑμᾶς, καὶ τὸ πᾶν ἡμῖν κατώρθωται. Καθάπερ καὶ ἀλλαχοῦ ἔλεγε, Νῦν ζῶμεν, ἐὰν ὑμεῖς στήκητε ἐν Κυρίῳ: καὶ πάλιν Τίς γὰρ ἡμῶν ἐλπὶς, ἢ χαρὰ, ἢ στέφανος καυχήσεως; ἢ οὐχὶ καὶ ὑμεῖς; Τοῦτο γὰρ ζωὴ, τοῦτο παράκλησις, τοῦτο παραμυθία διδασκάλῳ νοῦν ἔχοντι, ἡ ἐπίδοσις τῶν μαθητευομένων. γʹ. Οὐδὲν γὰρ οὕτω δείκνυσι τὸν τὴν ἀρχὴν ἔχοντα, ὡς ἡ φιλοστοργία ἡ περὶ τοὺς ἀρχομένους. Καὶ γὰρ πατέρα οὐ τὸ γεννῆσαι μόνον ποιεῖ, ἀλλὰ καὶ τὸ φιλεῖν μετὰ τὸ γεννῆσαι. Εἰ δὲ ἔνθα φύσις, τοσαύτη χρεία ἀγάπης, πολλῷ μᾶλλον ἔνθα ἡ χάρις. Οὕτως οἱ παλαιοὶ πάντες ἔλαμψαν. Ὅσοι γοῦν τῶν παρ' Ἑβραίοις εὐδοκίμησαν, ἐντεῦθεν ἐφάνησαν. Οὕτω Σαμουὴλ μέγας ἐδείχθη λέγων, Ἐμοὶ δὲ μὴ γένοιτο ἁμαρτεῖν τῷ Θεῷ τοῦ διαλιπεῖν προσευχόμενον ὑπὲρ ὑμῶν: οὕτως ὁ Δαυῒδ, οὕτως ὁ Ἀβραὰμ, οὕτως ὁ Ἠλίας, οὕτως ἕκαστος τῶν δικαίων, τῶν ἐν τῇ Καινῆ, τῶν ἐν τῇ Παλαιᾷ. Καὶ γὰρ Μωϋσῆς διὰ τοὺς ἀρχομένους πλοῦτον τοσοῦτον καὶ θησαυροὺς ἀφάτους κατέλιπεν, ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ: καὶ πρὸ τῆς χειροτονίας δημαγωγὸς ἦν διὰ τῶν ἔργων. Διὸ καὶ σφόδρα ἀνοήτως ἔλεγε πρὸς αὐτὸν ὁ Ἑβραῖος ἐκεῖνος, Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς; Τί λέγεις; τὰ ἔργα ὁρᾷς, καὶ περὶ τῆς προσηγορίας ἀμφιβάλλεις; Ὥσπερ ἂν εἴ τις ἰδὼν τέμνοντα ἰατρὸν ἄριστα, καὶ τῷ πεπονηκότι μέλει τοῦ σώματος βοηθοῦντα, λέγοι, Τίς σε κατέστησεν ἰατρὸν, καὶ τέμνειν ἐκέλευσεν; Ἡ τέχνη, ὦ βέλτιστε, καὶ ἡ νόσος ἡ σή: οὕτω καὶ τοῦτον ἡ ἐπιστήμη τοιοῦτον ἐποίησε. Καὶ γὰρ τέχνη τὸ ἄρχειν ἐστὶν, οὐκ ἀξίωμα μόνον, καὶ τέχνη τεχνῶν ἁπασῶν ἀνωτέρα. Εἰ γὰρ ἡ τῶν ἔξωθεν ἀρχὴ, τέχνη καὶ ἐπιστήμη πασῶν βελτίων ἐστὶ, πολλῷ μᾶλλον αὕτη. Καὶ γὰρ τοσούτῳ ἀμείνων ἐκείνης αὕτη ἡ ἀρχὴ, ὅσῳ τῶν ἄλλων δὲ ἐκείνη: μᾶλλον δὲ καὶ πολλῷ πλέον. Καὶ, εἰ βούλεσθε, τὸν λόγον τοῦτον ἀκριβέστερον ἐξετάσωμεν. Ἔστι τέχνη γεωργικὴ, ἔστιν ὑφαντικὴ, οἰκοδομική: αἳ καὶ ἀναγκαῖαι σφόδρα εἰσὶ, καὶ μάλιστα συνέχουσιν ἡμῶν τὸν βίον. Αἱ γὰρ δὴ ἄλλαι διάκονοι τούτων εἰσὶν, ἡ χαλκευτικὴ, ἡ τεκτονική, ἡ ποιμαντική. Ἀλλὰ καὶ τούτων αὐτῶν τῶν τεχνῶν ἀναγκαιοτέρα πασῶν ἡ γεωργικὴ, ἣν καὶ πρώτην εἰσήγαγεν ὁ Θεὸς, τὸν ἄνθρωπον πλάσας. Ὑποδημάτων μὲν γὰρ ἄνευ καὶ ἱματίων δυνατὸν ζῇν, γεωργικῆς δὲ χωρὶς, ἀμήχανον. Τοιούτους τοὺς ἁμαξοβίους εἶναί φασι, τοὺς παρὰ Σκύθαις νομάδας, τοὺς γυμνοσοφιστὰς τοὺς τῶν Ἰνδῶν. Οὗτοι γὰρ καὶ οἰκοδομικὴν καὶ ὑφαντικὴν καὶ τὴν τῶν ὑποδημάτων εἴασαν τέχνην, μόνης δὲ τῆς γεωργικῆς δέονται. Αἰσχύνθητε οἱ τῶν περιττῶν χρῄζοντες τεχνῶν, καὶ μαγείρων καὶ πλακουντοποιῶν καὶ ποικιλτῶν καὶ μυρίων ἑτέρων τοιούτων, ἵνα ζῆτε: αἰσχύνθητε οἱ τὰς ματαιοτεχνίας εἰσαγαγόντες τῷ βίῳ: αἰσχύνθητε ἐκείνους τοὺς βαρβάρους ὑμεῖς οἱ πιστοὶ, τοὺς μὴ δεομένους τέχνης. Καὶ γὰρ σφόδρα αὐτάρκη τὴν φύσιν ἐξ ὀλίγων ἐποίησεν ὁ Θεός. Πλὴν οὐκ ἀναγκάζω, οὐδὲ νομοθετῶ οὕτω ζῇν: ἀλλ' ὡς ὁ Ἰακὼβ ᾔτησε. Τί δὲ ᾔτησεν ἐκεῖνος; Ἐὰν δῷ μοι Κύριος ἄρτον φαγεῖν, καὶ ἱμάτιον περιβαλέσθαι. Οὕτω καὶ Παῦλος ἐκέλευσε λέγων: Ἔχοντες δὲ τροφὴν καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. Πρώτη μὲν οὖν ἡ γεωργικὴ, δευτέρα δὲ ἡ ὑφαντικὴ, καὶ τρίτη μετ' ἐκείνην ἡ οἰκοδομική: ἡ δὲ τῶν ὑποδημάτων πασῶν ἐσχάτη. Παρὰ γοῦν ἡμῖν εἰσι πολλοὶ καὶ οἰκέται καὶ γεωργοὶ χωρὶς ὑποδημάτων ζῶντες. Οὐκοῦν αἱ χρήσιμοι καὶ ἀναγκαῖαι αὗται. Φέρε οὖν, παραβάλωμεν αὐτὰς τῇ ἀρχικῇ. Διὰ γὰρ τοῦτο τὰς πασῶν κυριωτέρας παρήγαγον, ἵν' ὅταν φανῇ αὕτη βελτίων ἐκείνων, ἀναμφισβήτητος ἡ κατὰ τῶν ἄλλων αὐτῇ νίκη ᾖ. Πόθεν οὖν αὐτὴν δείξομεν ἀναγκαιοτέραν οὖσαν πασῶν; Ὅτι ταύτης ἄνευ οὐδὲν ἐκείνων ὄφελος. Καὶ, εἰ δοκεῖ, τὰς ἄλλας ἀφέντες, τὴν πασῶν ἀνωτέρω καὶ κυριωτέραν εἰς μέσον ἀγάγωμεν, τὴν γεωργικήν. Τί οὖν ἔσται πλέον τῆς τῶν γεωργῶν πολυχειρίας, ὅταν ἀλλήλοις πολεμῶσι, καὶ τὰ ἀλλήλων ἁρπάζωσι; Νῦν μὲν γὰρ ὁ τοῦ ἄρχοντος φόβος κατέχει, καὶ τὰ ὑπ' ἐκείνων γινόμενα φυλάττει: ἐὰν δὲ ταύτην ἀνέλῃς, περιττὸς ὁ πόνος ἐκεῖνος. Εἰ δέ τις ἀκριβῶς ἐξετάσειε, καὶ ἑτέραν ἀρχὴν εὑρήσει μητέρα ταύτης καὶ σύνδεσμον οὖσαν. Ποίαν δὴ ταύτην; Καθ' ἢν ἕκαστον αὐτόν τινα ἑαυτοῦ κρατεῖν καὶ ἄρχειν δεῖ, τὰ μὲν ἀνελεύθερα κολάζοντα πάθη, πάντα δὲ τὰ τῆς ἀρετῆς βλαστήματα ἐκτρέφοντά τε καὶ αὔξοντα μετὰ ἀκριβείας ἁπάσης. Ἔστι γὰρ ἀρχῆς εἴδη, ἓν μὲν, καθ' ὃ δήμων καὶ πόλεων ἄρχουσιν ἄνθρωποι, τὸν πολιτικὸν τοῦτον διορθοῦντες βίον: ὅπερ ὁ Παῦλος δηλῶν ἔλεγε: Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω: οὐ γάρ ἐστιν ἐξουσία, εἰ μὴ ὑπὸ Θεοῦ. Εἶτα δεικνὺς αὐτῆς τὸ κέρδος, ἐπήγαγε λέγων, ὅτι Ὁ ἄρχων Θεοῦ διάκονός ἐστιν εἰς τὸ ἀγαθόν: καὶ πάλιν, Θεοῦ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι. Ἕτερον δὲ, καθ' ὃ ἑαυτοῦ τις ἕκαστος ὁ νοῦν ἔχων ἄρχει: ὃ καὶ αὐτὸ παρεδήλωσεν εἰπὼν, Εἰ δὲ θέλεις μὴ φοβεῖσθαι τὴν ἐξουσίαν, τὸ ἀγαθὸν ποίει: τὸν ἑαυτοῦ ἄρχοντα λέγων. δʹ. Ἐνταῦθα δέ ἐστι καὶ ἑτέρα ἀρχὴ τῆς πολιτικῆς ἀρχῆς ἀνωτέρα. Τίς οὖν ἐστιν αὕτη; Ἡ ἐν τῇ Ἐκκλησίᾳ: ἧς καὶ αὐτῆς ὁ Παῦλος μέμνηται λέγων, Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε, ὅτι αὐτοὶ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες. Αὕτη γὰρ ἡ ἀρχὴ τοσοῦτον τῆς πολιτικῆς ἀμείνων, ὅσον τῆς γῆς ὁ οὐρανός: μᾶλλον δὲ καὶ πολλῷ πλέον. Πρῶτον μὲν γὰρ οὐχ ὅπως γενόμενα κολάσειεν ἁμαρτήματα σκοπεῖ προηγουμένως, ἀλλ' ὅπως μὴ γένοιτο τὴν ἀρχήν: ἔπειτα γενόμενα, οὐχ ὅπως ἀπενέγκοι τὸν κάμνοντα, ἀλλ' ὅπως ἀφανισθείη. Καὶ βιωτικῶν μὲν οὐ πολὺς αὐτῇ λόγος, πάντα δὲ ὑπὲρ τῶν ἐν οὐρανοῖς πραγμάτων χρηματίζει: Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, καὶ ἡ ζωὴ ἡμῶν ἐκεῖ. Κέκρυπται γὰρ, φησὶ, σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Καὶ τὰ ἔπαθλα ἐκεῖ, καὶ οἱ δρόμοι περὶ τῶν ἐκεῖ στεφάνων. Οὐδὲ γὰρ καταλύεται μετὰ τὴν τελευτὴν αὕτη ἡ ζωὴ, ἀλλὰ τότε διαλάμπει μειζόνως. Διὰ δὴ τοῦτο, οὐχ ὑπάρχων μόνον, ἀλλὰ καὶ αὐτῶν τῶν τὰ διαδήματα περικειμένων μείζονά εἰσιν ἐγκεχειρισμένοι τιμὴν οἱ ταύτην ἔχοντες τὴν ἀρχὴν, ἅτε ἐν μείζοσι καὶ ἐπὶ μείζοσι πλάττοντες τοὺς ἀνθρώπους. Ἀλλ' οὔτε ὁ τὴν πολιτικὴν ἀρχὴν μετιὼν, οὔτε ὁ τὴν πνευματικὴν, δυνήσονται καλῶς ταύτας μεταχειρίζειν, εἰ μὴ πρότερον ἑαυτῶν ἄρξαιεν, ὡς χρὴ, καὶ τοὺς ἑκατέρους νόμους τῆς πολιτείας φυλάξαιεν μετὰ ἀκριβείας ἁπάσης. Ὥσπερ γὰρ ἡ τῶν πολλῶν ἀρχὴ διπλῆ τίς ἐστιν, οὕτω καὶ ἣν ἑαυτοῦ τις ἕκαστος ἄρχει. Καὶ πάλιν κἀνταῦθα ἀμείνων τῆς πολιτικῆς ἡ πνευματικὴ, ὥσπερ ὁ λόγος ἀπέδειξεν. Ἴδοι δ' ἄν τις καὶ τῶν τεχνῶν ἐνίας ἀρχὴν μιμουμένας, καὶ μάλιστα τὴν γεωργικήν. Καθάπερ γὰρ ἄρχων τίς ἐστι τῶν φυτῶν ὁ γηπόνος, τὰ μὲν περικόπτων καὶ κωλύων [κολούων], τὰ δὲ αὔξων καὶ θεραπεύων: καθάπερ καὶ οἱ τῶν ἀρχόντων ἄριστοι τοὺς μὲν πονηροὺς, καὶ τοῖς πλείοσι λυμαινομένους, τιμωροῦνται καὶ ἐκκόπτουσι, τοὺς δὲ χρηστοὺς καὶ ἐπιεικεῖς ἐπὶ μεῖζον ἄγουσι. Διὰ τοῦτο καὶ ἡ Γραφὴ τοὺς ἄρχοντας ἀμπελουργοῖς ἀπεικάζει. Τί γὰρ, εἰ μὴ φωνὴν ἀφιᾶσι τὰ φυτὰ, καθάπερ ἐπὶ τῶν πόλεων οἱ κακῶς πάσχοντες; ἀλλ' ὅμως διὰ τῆς ὄψεως δεικνύουσι τὴν ἀδικίαν, μαραινόμενα, στενοχωρούμενα ὑπὸ τῶν πονηρῶν βοτανῶν. Καὶ καθάπερ νόμοις κολάζεται ἡ πονηρία, οὕτω δὴ καὶ ἐνταῦθα τῇ τέχνῃ ταύτῃ καὶ γῆς κακία, καὶ φυτοῦ δυσγένεια καὶ ἀγριότης διορθοῦται. Καὶ γὰρ ὅσα ἐν τοῖς ἤθεσίν ἐστι τοῖς ἀνθρωπίνοις, εὑρήσομεν καὶ ἐκεῖ, τραχύτητα, μαλακότητα, δειλίαν, προπέτειαν, ἀστάθειαν, καὶ τὰ μὲν αὐτῶν πλούτῳ κομῶντα ἀκαίρως καὶ ἐπὶ κακῷ τῶν πλησίον, τὰ δὲ πενόμενα καὶ ἀδικούμενα: οἷον ὅταν οἱ φραγμοὶ κομῶντες ἐπὶ κακῷ τῶν ἐγγὺς φυτῶν αἴρωνται, ὅταν ἕτερα δένδρα ἄκαρπα καὶ ἀνήμερα εἰς ὕψος ἀναδραμόντα τὴν αὔξησιν τῶν ὑποκειμένων κωλύῃ. Καὶ καθάπερ οἱ ἄρχοντες καὶ οἱ βασιλεῖς ἔχουσι τοὺς λυμαινομένους αὐτῶν τῇ ἀρχῇ καὶ πολεμοῦντας: οὕτω καὶ ὁ γηπόνος θηρίων ἔφοδον, ἀνωμαλίαν ἀέρων, χάλαζαν, ἐρυσίβην, ἐπομβρίας, αὐχμοὺς, καὶ ὅσα τοιαῦτα. Ταῦτα δὲ γίνεται, ἵνα πρὸς τὴν τοῦ Θεοῦ διηνεκῶς ἐλπίδα βλέπῃς. Αἱ μὲν γὰρ ἄλλαι τέχναι καὶ ἀπὸ τῆς τῶν ἀνθρώπων συνίστανται σπουδῆς: αὕτη δὲ τὸ πλέον ἐν τῇ τοῦ Θεοῦ ῥοπῇ ἔχει, καὶ ὅλη διόλου σχεδὸν ἐκεῖθεν ἤρτηται: καὶ δεῖ μὲν τῶν ἄνωθεν ὑετῶν, δεῖ δὲ τῆς ὡρῶν κράσεως, καὶ πρὸ πάντων τῆς αὐτοῦ προνοίας. Οὔτε γὰρ ὁ φυτεύων, οὔτε ὁ ποτίζων τί ἐστιν, ἀλλ' ὁ αὐξάνων Θεός. Ἔστι καὶ θάνατος ἐνταῦθα καὶ ζωὴ, καὶ ὠδῖνες καὶ τόκοι, καθάπερ ἐπ' ἀνθρώπων. Ἔστι γὰρ καὶ ἀποτμηθῆναι, καὶ καρπὸν ἐνεγκεῖν, καὶ ἀποθανεῖν, καὶ γενέσθαι τὸ τεθνηκὸς αὐτὸ πάλιν ἄνωθεν: ἔνθα καὶ ποικίλως ἡμῖν καὶ σαφῶς διαλέγεται περὶ ἀναστάσεως ἡ γῆ. Ὅταν γὰρ ἡ ῥίζα ἐνέγκῃ καρπὸν, ὅταν τὸ σπέρμα φυῇ, οὐκ ἀνάστασις τὸ πρᾶγμά ἐστι; Καὶ πολλὴν ἄν τις ἴδοι τῇ ἀρχῇ ταύτῃ τὴν παρὰ τοῦ Θεοῦ πρόνοιαν ἐγκειμένην καὶ σοφίαν, εἰ καθ' ἕκαστον ἐπεξίοι. Ἀλλ' ὅπερ ἐβουλόμην εἰπεῖν, ὅτι αὕτη μὲν περὶ γῆν ἐστι καὶ φυτὰ, ἡ δὲ ἡμετέρα περὶ ψυχῶν θεραπείαν. Ὅσον δὲ φυτῶν καὶ ψυχῶν τὸ μέσον, τοσοῦτον αὕτη βελτίων ἐκείνης. Οἱ δὲ τοῦ βίου τοῦ παρόντος ἄρχοντες, τοσοῦτον αὐτῆς ἐλάττους πάλιν, ὅσον τὸ ἑκόντος τοῦ ἄκοντος κρατεῖν βέλτιον. Αὕτη γάρ ἐστι καὶ ἡ φύσει ἀρχή. Ἐκεῖ μὲν γὰρ τὸ πᾶν τῷ φόβῳ γίνεται καὶ τῇ ἀνάγκῃ: ἐνταῦθα δὲ τῆς προαιρέσεως καὶ τῆς γνώμης ἐστὶ κατόρθωμα. Καὶ οὐ ταύτῃ μόνον αὕτη βελτίων ἐκείνης, ἀλλ' ὅτι οὐκ ἀρχὴ μόνον ἐστὶν, ἀλλὰ καὶ πατρότης, ὡς ἄν τις εἴποι: καὶ γὰρ πατρὸς ἔχει τὸ ἥμερον, καὶ μείζονα ἐπιτάττουσα πείθει. Ὁ μὲν γὰρ ἔξωθεν ἄρχων φησὶν, Ἐὰν μοιχεύσῃς, ἀπέθανες: οὗτος δὲ κἂν ἀκολάστοις ὀφθαλμοῖς ἴδῃς, τὰ μέγιστα ἀπειλεῖ. Καὶ γὰρ σεμνὸν τοῦτο τὸ δικαστήριον, καὶ ψυχῆς, οὐχὶ σώματος μόνον διορθωτικόν. εʹ. Ὅσον οὖν ψυχῆς καὶ σώματος τὸ μέσον, τοσοῦτον πάλιν αὕτη διέστηκεν ἐκείνης ἡ ἀρχή. Κἀκεῖνος μὲν τῶν φανερῶν κάθηται κριτής: μᾶλλον δὲ οὐδὲ τούτων ἁπάντων, ἀλλὰ τῶν ἐλεγχομένων: πολλάκις δὲ καὶ τούτων προδότης γίνεται: τὸ δὲ κριτήριον τοῦτο παιδεύει τοὺς εἰσιόντας, ὅτι ὁ παρ' ἡμῖν δικάζων, πάντα γυμνὰ καὶ τετραχηλισμένα εἰς μέσον ἄξει ἐπὶ τοῦ κοινοῦ τῆς οἰκουμένης θεάτρου, καὶ λαθεῖν ἀμήχανον. Ὥστε πολλῷ μᾶλλον τῶν ἔξωθεν νόμων ὁ χριστιανισμὸς τὸν ἡμέτερον συνέχει βίον. Εἰ γὰρ καὶ τὸ περὶ τῶν κεκρυμμένων τρέμειν τοῦ περὶ τῶν φανερῶν μόνον δεδοικέναι ἀσφαλέστερον ποιεῖ τὸν ἄνθρωπον, καὶ τοῦ τὰ μείζω κολάζειν τὸ καὶ τῶν ἐλαττόνων ἀπαιτεῖν εὐθύνας μᾶλλον αὐτὸν διανίστησι πρὸς ἀρετήν: εὔδηλον ὅτι πάντων μάλιστα αὕτη ἡ ἀρχὴ τὴν ἡμετέραν συγκροτεῖ ζωήν. Εἰ δὲ βούλει, καὶ τὰς χειροτονίας τῶν ἀρχόντων ἴδωμεν: καὶ γὰρ ἐνταῦθα πολὺ τὸ μέσον ὄψει. Οὐ γὰρ χρήματα δόντας ἔστι λαβεῖν τὴν ἀρχὴν ταύτην, ἀλλὰ τρόπον ἐπιδειξάμενον ἄριστον: οὐδὲ ὡς ἐπὶ δόξαν ἀνθρωπίνην καὶ ἄνεσιν οἰκείαν, ἀλλ' ὡς εἰς πόνους καὶ ἱδρῶτας καὶ τὸ τῶν πολλῶν συμφέρον, οὕτως ἐπὶ τὴν ἀρχὴν ἄγεται ταύτην ὁ χειροτονηθείς. Διὸ καὶ πολλῆς ἀπολαύει τῆς ἄνωθεν βοηθείας παρὰ τοῦ Πνεύματος. Κἀκεῖ μὲν μέχρι τοῦ διαγορεῦσαι τὰ πρακτέα μόνον ἕστηκεν ἡ ἀρχή: ἐνταῦθα δὲ καὶ τὴν ἀπὸ τῶν εὐχῶν, καὶ τὴν ἀπὸ τῆς χάριτος προστίθησι συμμαχίαν. Μᾶλλον δὲ ἐκεῖ μὲν οὐδὲ λόγος ὑπὲρ φιλοσοφίας οὐδεὶς, οὐδὲ κάθηταί τις διδάσκων τί ψυχὴ, καὶ τί ποτε κόσμος, καὶ τί μέλλομεν εἶναι μετὰ ταῦτα, καὶ ἐπὶ τίσιν ἀπελευσόμεθα ἐντεῦθεν, καὶ πῶς ἀρετῆς περιεσόμεθα, ἀλλὰ περὶ μὲν συναλλαγμάτων καὶ συμβολαίων καὶ χρημάτων πολὺς ὁ λόγος, τούτων δὲ οὐδεμία φροντίς: ἐν δὲ τῇ Ἐκκλησίᾳ πάντας ὑπὲρ τούτων τοὺς λόγους ἴδοι τις ἂν γινομένους: διὸ καὶ δικαίως πάντα ἄν τις αὐτὴν καλέσειε, καὶ δικαστήριον, καὶ ἰατρεῖον, καὶ φιλοσοφίας διδασκαλεῖον, καὶ ψυχῆς παιδευτήριον, καὶ γυμνάσιον δρόμων τῶν εἰς οὐρανοὺς φερόντων. Ὅτι δὲ καὶ ἡμερωτάτη πασῶν ἡ ἀρχὴ, καίτοι μείζονα ἀκρίβειαν ἀπαιτοῦσα, δῆλον ἐντεῦθεν. Ὁ μὲν γὰρ ἔξωθεν ἄρχων, ἂν λάβῃ μοιχὸν, εὐθέως ἐκόλασε. Καίτοι τί τὸ κέρδος; τοῦτο γὰρ οὐχὶ τὸ πάθος ἐστὶν ἀνελεῖν, ἀλλὰ τὸ τραῦμα ἔχουσαν ἀποπέμψαι τὴν ψυχήν. Ὁ δὲ ἐνταῦθα ἄρχων εὑρὼν, οὐχ ὅπως τιμωρήσηται, ἀλλ' ὅπως ἐξέλῃ τὸ πάθος, σπεύδει. Σὺ μὲν γὰρ ταὐτὸν ποιεῖς, ὥσπερ ἂν, περὶ τὴν κεφαλὴν νοσήματος γενομένου, μὴ τὸ νόσημα παύσῃς, ἀλλὰ τὴν κεφαλὴν ἀποτέμοις: ἐγὼ δὲ οὐχ οὕτως, ἀλλὰ τὸ νόσημα ἀποτέμνω: καὶ εἴργω μὲν αὐτὸν μυστηρίων καὶ ἱερῶν περιβόλων, ἀναστησάμενος δὲ αὐτὸν, καὶ ἀπαλλαγέντα τῆς κακίας, καὶ ἀμείνω τῇ μετανοίᾳ γενόμενον ἀναλαμβάνω πάλιν. Καὶ πῶς ἔστιν ἐξελεῖν μοιχείαν; φησίν. Ἔστι, καὶ σφόδρα ἔστιν ὑπὸ τοῖς νόμοις γενόμενον τούτοις. Βαλανεῖον γάρ ἐστιν ἡ Ἐκκλησία πνευματικὸν, οὐ ῥύπον σώματος, ἀλλὰ ψυχῆς ἀποσμῆχον κηλῖδα τοῖς πολλοῖς τῆς μετανοίας τρόποις. Σὺ μὲν γὰρ ἄν τε ἀφῇς ἀτιμώρητον, χείρονα εἰργάσω: ἄν τε κολάσῃς, ἀνίατον εἴασας: ἐγὼ δὲ οὔτε ἀφίημι ἀτιμώρητον, οὔτε κολάζω, ὡς σὺ, ἀλλὰ καὶ δίκην ἀπαιτῶ τὴν ἐμοὶ πρέπουσαν, καὶ διορθοῦμαι τὸ γεγενημένον. Βούλει καὶ ἑτέρως μαθεῖν, πῶς σὺ μὲν ξίφη γυμνῶν, καὶ φλόγα δεικνὺς τοῖς ἁμαρτάνουσιν, οὐ πολλὴν ἐργάζῃ τὴν ἰατρείαν, ἐγὼ δὲ τούτων χωρὶς πρὸς καθαρὰν ἐχειραγώγησα τὴν ὑγίειαν; Οὐ δεῖ δέ μοι λόγων οὐδὲ ῥημάτων, ἀλλὰ γῆν καὶ θάλατταν εἰς μέσον ἄγω, καὶ αὐτὴν τῶν ἀνθρώπων τὴν φύσιν. Καὶ ἐξέτασον, πρὶν ἢ τὸ δικαστήριον τοῦτο καθίσαι, πῶς τὰ ἀνθρώπινα διέκειτο πράγματα, πῶς οὐδὲν τῶν νῦν κατορθωθέντων οὐδὲ μέχρις ὀνόματος ἦν ἀκοῦσαί ποτε. Τίς γὰρ θανάτου κατετόλμησε; τίς χρημάτων κατεφρόνησε; τίς δόξης ὑπερεῖδε; τίς τοὺς ἐν μέσῳ θορύβους φυγὼν, ὄρη καὶ ἐρημίαν, τὴν μητέρα τῆς φιλοσοφίας, ἠσπάσατο; ποῦ παρθενίας ὄνομά ποτε ἦν; Ταῦτα γὰρ πάντα, καὶ τὰ τούτων πλείονα, τούτου τοῦ δικαστηρίου κατόρθωμα γέγονε, ταύτης τῆς ἀρχῆς ἔργα. Ταῦτ' οὖν εἰδότες καὶ καταμαθόντες, ὡς ἐντεῦθεν πᾶσα ὠφέλεια τοῦ βίου, καὶ ἡ τῆς οἰκουμένης διόρθωσις, θαμινὰ βαδίζετε παρὰ τὴν τῶν θείων λόγων ἀκρόασιν, καὶ τὰς συνόδους τὰς ἐνταῦθα, καὶ τὰς εὐχάς. Ἂν γὰρ οὕτως ἑαυτοὺς ῥυθμίζητε, δυνήσεσθε τῶν οὐρανῶν ἀξίαν ἐπιδειξάμενοι πολιτείαν, τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.