18

shepherding the irrational movements in me, so that they no longer go out to pasture at random, but being led by the shepherd these things, once being foreign to him, may become his own. For this reason now, if a shepherd is in me, he rules my senses; they are no longer under a foreign mind, or under Pharaoh, or under Nebuchadnezzar, but under the good shepherd. 5.7 "Shame," therefore, "has consumed the labors of our fathers from their youth, their sheep and their oxen." There is something in us that cultivates us, either cultivating badly, if indeed one must speak of 'badly' concerning the one cultivating, or cultivating well. If, then, it cultivates badly, it is a labor of the fathers being consumed by their shame; but if it cultivates well, it is not a labor of the fathers. But it is a calf from which the firstborn are offered upon the altar of God. "Their sons and their daughters," these people say; whose "their" or "of the fathers" are the sons and daughters consumed by their shame? We have often spoken of the offspring of the soul, that thoughts are sons, while works and actions through the body are daughters; since, then, there are certain wicked thoughts, such as those from the nations thought, and there are also wicked works, for this reason sons and daughters are consumed by those who have made them, if shame comes upon them concerning their sins. But may we not produce sons and daughters requiring consumption by shame. 5.8 After this these who are confessing say, "We have slept in our shame," and after this they say: "and our dishonor," it says, "has covered us." We have often spoken about the veil that is placed on the face of those not turning to the Lord; because of which veil, "when Moses is read," the sinner does not understand him; for "a veil lies upon his heart"; because of which veil, if the Old Testament is read, the one hearing will not understand; because of which veil also "the gospel is veiled to those who are perishing." We were saying, then, concerning the veil that shame is the veil; for inasmuch as we have the works of shame, it is clear that we have the veil according to what is said somewhere in the forty-third Psalm: "And the shame of my face has covered me." I have set forth that he who does not have works of shame does not have a veil, such as Paul was, who says: "But we all, with unveiled face, beholding as in a mirror the glory of the Lord." Paul, then, has an unveiled face; for he does not have works of shame; he who is not like Paul has a veiled face. As, then, "the shame of my face has covered me" is said there in the forty-third Psalm, in the same way it is said here: "Our dishonor," it says, "has covered us." Insofar as we perform works of dishonor, we have a veil lying upon our heart. If we wish to put away the veil that comes from dishonor, let us arrive at the works of honor and let us understand that which was said by the Savior: "That all may honor the Son just as they honor the Father," let us also understand what was said by the apostle: "Through the transgression of the law you dishonor God." The righteous man "honors the Son as he honors the Father"; the dishonor, when I dishonor the Son, this by which I dishonor the Father or the Son, becomes a covering for my face, and I say: "And dishonor has covered us." For this reason, having understood the veil that is placed from the works of shame, from the deeds of dishonor, let us take away the veil. It is up to us for the veil to be taken away, it is up to no one else; for "whenever Moses turned to the Lord, the veil was taken away." Do you see how Moses is sometimes taken to mean also the people? Insofar as he did not turn to the Lord, being a symbol of the people not turning to the Lord, he had a veil placed on his face; but when he turned to the Lord, becoming a symbol of those turning to the Lord, then "the veil was taken away"; and it is not as if God commanded him: Put on the veil, -for the did not say

18

ποιμαίνοντα τὰ ἐν ἐμοὶ ἄλογα κινήματα, ἵνα μηκέτι ἐπὶ τὴν νομὴν ὡς ἔτυχεν ἐξέρχηται, ἀλλ' ἀγόμενα ὑπὸ τοῦ ποιμένος ταῦτα τὰ ἀλλότριά ποτε τυγχάνοντα αὐτοῦ ἴδια γένηται αὐτοῦ. ∆ιὰ τοῦτο νῦν, ἐὰν ποιμὴν ᾖ ἐν ἐμοί, ἄρχει μου τῶν αἰσθή σεων· οὐκέτι εἰσὶν ὑπὸ νοῦν ἀλλότριον, ἢ ὑπὸ Φαραώ, ἢ ὑπὸ Ναβουχοδονόσορ, ἀλλὰ ὑπὸ τὸν καλὸν ποιμένα. 5.7 «Ἡ αἰσχύνη» οὖν «κατηνάλωσεν τοὺς μόχθους τῶν πατέρων ἡμῶν ἀπὸ νεότητος αὐτῶν, τὰ πρόβατα αὐτῶν καὶ τοὺς βόας αὐτῶν.» Ἔστι τι ἐν ἡμῖν γεωργοῦν ἡμᾶς, ἤτοι δὲ κακῶς γεωργοῦν, εἴ γε δεῖ λέγειν τὸ κακῶς ἐπὶ τοῦ γεωργοῦντος, ἢ καλῶς γεωργοῦν. Εἰ μὲν οὖν κακῶς γεωργεῖ, μόχθος ἐστὶ τῶν πατέρων καταναλισκόμενος ὑπὸ τῆς αἰσχύνης αὐτῶν· εἰ δὲ καλῶς γεωργεῖ, οὐκ ἔστι τῶν πατέρων μόχθος. Ἀλλὰ μόσχος ἐστὶν ἀφ' ὧν τὰ πρωτότοκα ἀναφέρεται ἐπὶ τοῦ θυσιαστηρίου τοῦ θεοῦ. «Τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶν» λέγου σιν οὗτοι· τίνων «αὐτῶν» ἢ «τῶν πατέρων» <οἱ> υἱοὶ ἀναλίσκονται ὑπὸ τῆς αἰσχύνης αὐτῶν καὶ αἱ θυγατέρες; Πολλάκις εἴπομεν τὰ τῆς ψυχῆς γεννήματα, ὅτι τὰ νοή ματα μέν εἰσιν υἱοί, τὰ δὲ ἔργα καὶ αἱ πράξεις αἱ διὰ τοῦ σώματος θυγατέρες· ἐπεὶ οὖν ἐστί τινα νοήματα μοχθηρά, ὁποῖα ἐνόησαν οἱ ἀπὸ τῶν ἐθνῶν, ἔστιν δὲ καὶ ἔργα μοχ θηρά, διὰ τοῦτο υἱοὶ καὶ θυγατέρες ἀναλίσκονται ὑπὸ τῶν πεποιηκότων, ἐὰν αἰσχύνη αὐτοῖς ἐγγένηται περὶ τῶν ἡμαρτημένων. Ἡμᾶς δὲ μὴ εἴη ποιεῖν υἱοὺς καὶ θυγατέρας δεομένους ἀναλώσεως τῆς ἀπὸ τῆς αἰσχύνης. 5.8 Μετὰ ταῦτα λέγουσιν οὗτοι οἱ ἐξομολογούμενοι τὸ «ἐκοι μήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν» καὶ μετὰ τοῦτό φασιν· «καὶ ἐπεκάλυψεν» φησὶν «ἡμᾶς ἡ ἀτιμία ἡμῶν». Περὶ τοῦ καλύμματος πολλάκις ἡμῖν εἴρηται τοῦ ἐπικειμένου τῷ προσώπῳ τῶν μὴ ἐπιστρεφόντων πρὸς κύριον· δι' ὃ κάλυμμα «ἐὰν ἀναγινώσκηται Μωσῆς», ὁ ἁμαρτωλὸς οὐ νοεῖ αὐτόν· «Κάλυμμα» γὰρ «εἰς τὴν καρδίαν αὐτοῦ κεῖται»· δι' ὃ κάλυμμα, ἐὰν ἀναγινώσκηται ἡ παλαιὰ διαθήκη, οὐ συνήσει ὁ ἀκούων· δι' ὃ κάλυμμα καὶ «τὸ εὐαγγέλιον τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον». Ἐλέ γομεν τοίνυν περὶ τοῦ καλύμματος ὅτι ἡ αἰσχύνη ἐστὶ τὸ κάλυμμα· ὅσον γὰρ ἔχομεν τὰ ἔργα τῆς αἰσχύνης, δῆλον ὅτι ἔχομεν τὸ κάλυμμα κατὰ τὸ εἰρημένον που ἐν τεσσα ρακοστῷ καὶ τρίτῳ Ψαλμῷ· «Καὶ ἡ αἰσχύνη τοῦ προσώ που μου ἐκάλυψέν με.» Παρεθέμην ὅτι ὁ μὴ ἔχων αἰσχύ νης ἔργα οὐκ ἔχει κάλυμμα, ὁποῖος ἦν ὁ Παῦλος λέγων· «Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμεθα.» Παῦλος οὖν ἀνακεκαλυμμένον ἔχει τὸ πρόσωπον· οὐ γὰρ ἔχει αἰσχύνης ἔργα· ὁ μὴ ὡς Παῦλος ὢν κεκαλυμμένον ἔχει τὸ πρόσωπον. Ὡς οὖν ἐκεῖ «ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέν με» εἴρηται ἐν τεσσαρακοστῷ καὶ τρίτῳ Ψαλμῷ, τὸν αὐτὸν τρόπον εἴρηται ἐνθάδε· «Ἐκάλυψεν» φησὶν «ἡμᾶς ἡ ἀτιμία ἡμῶν». Ὅσον ἀτιμίας ἔργα ἐργαζόμεθα, κάλυμμα ἔχομεν ἐπὶ τὴν καρδίαν ἡμῶν κείμενον. Εἰ θέλομεν τὸ κάλυμμα τὸ ἀπὸ τῆς ἀτιμίας ἀποθέσθαι, ἐπὶ τὰ τῆς τιμῆς ἔργα καταντήσωμεν καὶ νοήσωμεν ἐκεῖνο τὸ ὑπὸ τοῦ σωτῆ ρος εἰρημένον· «Ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα», νοήσωμεν καὶ τὸ παρὰ τῷ ἀποστόλῳ εἰρημένον· «∆ιὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις.» Ὁ δίκαιος «ὡς τιμᾷ τὸν πατέρα τιμᾷ τὸν υἱόν»· ἡ ἀτιμία, ὅταν ἀτιμάζω τὸν υἱόν, αὐτὴ καθ' ἣν ἀτι μάζω τὸν πατέρα ἢ τὸν υἱόν, ἐπικάλυμμα γίνεται τοῦ προσώπου μου, καὶ λέγω· «Καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτι μία.» ∆ιὰ τοῦτο νοήσαντες τὸ κάλυμμα τὸ ἐπικείμενον ἀπὸ τῶν τῆς αἰσχύνης ἔργων, ἀπὸ τῶν τῆς ἀτιμίας πράξεων, περιελώμεθα τὸ κάλυμμα. Ἐφ' ἡμῖν ἐστιν περιαιρεθῆναι τὸ κάλυμμα, οὐδενὸς ἄλλου ἐστίν· «ἡνίκα» γὰρ «ἐπέστρε φεν πρὸς κύριον Μωσῆς, περιῃρεῖτο τὸ κάλυμμα». Ὁρᾷς ὡς Μωσῆς ποτε λαμβάνεται καὶ ἐπὶ τοῦ λαοῦ; Ὅσον οὐκ ἐπέστρεφεν πρὸς κύριον σύμβολον ὢν τοῦ λαοῦ τοῦ μὴ ἐπιστρέφοντος πρὸς κύριον, κάλυμμα εἶχεν ἐπικείμενον αὐτοῦ τῷ προσώπῳ· ὅτε δὲ ἐπέστρεφε πρὸς κύριον σύμβο λον γινόμενος τῶν ἐπιστρεφόντων πρὸς κύριον, τότε «πε ριῃρεῖτο τὸ κάλυμμα»· καὶ οὐχ οἷον ὁ θεὸς αὐτῷ ἐκέ λευεν· περίθου τὸ κάλυμμα, -οὐ γὰρ εἶπεν ὁ