Homily XVIII.

2 Cor. viii. 16

But thanks be to God, Which put472    [The author here has the aorist, but elsewhere has the present participle which seems to be better sustained, and is adopted in the Rev. Vers. C.]the same earnest care for you into the heart of Titus.

Again he praises Titus. For since he had discoursed of almsgiving, he afterwards discourseth also of those who are to receive the money from them and carry it away. For this was of aid473    συνεβάλλετο. towards this collection, and towards increasing the forwardness of the contributors. For he that feels confidence as to him that ministereth474    Or, ‘in respect to that which is ministered.’, and suspects not those who are to be receivers, gives with the fuller bountifulness. And that this might be the case then also, hear how he commends those that had come for this purpose, the first of whom was Titus. Wherefore also he saith, “But thanks be to God, Which put (literally, ‘gave’) the same earnest care into the heart of Titus.” What is “the same?” Which he had also in respect to the Thessalonians, or “the same” with me. And mark here wisdom. Showing this to be the work of God, he also gives thanks to Him that gave, so as to incite by this also. ‘For if God stirred him up and sent him to you, He asks through Him. Think not therefore that what has happened is of men.’ And whence is it manifest that God incited him?

Ver. 17. “For indeed he accepted our exhortation, but being himself very earnest, he went forth of his own accord.”

Observe how he also represents him as fulfilling his own part, and needing no prompting from others. And having mentioned the grace of God, he doth not leave the whole to be God’s; again, that by this also he may win them unto greater love, having said that he was stirred up from himself475    οἴκοθεν. also. For, “being very earnest, he went forth of his own accord,” ‘he seized at the thing, he rushed upon the treasure, he considered your service to be his own advantage; and because he loved you exceedingly, he needed not the exhortation I gave; but though he was exhorted by me also, yet it was not by that he was stirred up; but from himself and by the grace of God.’

Ver. 18. “And we have sent together with him the brother whose praise in the Gospel is spread through all the Churches.”

And who is this brother? Some indeed say, Luke, because of the history which he wrote, but some, Barnabas; for he calls the unwritten preaching also Gospel. And for what cause does he not mention their names; whilst he both makes Titus known (vid. also ver. 23.) by name, and praises him for his cooperation in the Gospel, (seeing that he was so useful that by reason of his absence even Paul could do nothing great and noble; for, “because I found not Titus my brother, I had no relief for my spirit,”—c. ii. 13.) and for his love towards them, (for, saith he, “his inward affection is more abundant towards you;”—c. vii. 15.) and for his zeal in this matter (“for,” he saith, “of his own accord he went”)? But these he neither equally commends, nor mentions by name? What then is one to say? Perhaps they did not know them; wherefore he does not dwell upon their praises because as yet they had had no experience of them, but only says so much as was sufficient for their commendation unto them (i.e. the Corinthians,) and to their escaping all evil suspicion. However, let us see on what score he eulogizes this man himself also. On what score then does he eulogize? First, praising him from his preaching; that he not only preached, but also as he ought, and with the befitting earnestness. For he said not, ‘he preaches and proclaims the Gospel,’ but, “whose praise is in the Gospel.” And that he may not seem to flatter him, he brings not one or two or three men, but whole Churches to testify to him, saying, “through all the churches.” Then he makes him respected also from the judgment of those that had chosen him. And this too is no light matter. Therefore after saying, “Whose praise in the Gospel is spread through all the churches,” he added,

Ver. 19. “And not only so.”

What is, “and not only so?” ‘Not only on this account,’ he says, ‘is respect due to him, that he is approved as a preacher and is praised by all.’

“But he was also appointed by the churches along with us.”

Whence it seems to me, that Barnabas is the person intimated. And he signifies his dignity to be great, for he shows also for what office he was appointed. For he saith,

“To travel with us in the matter of this grace which is ministered by us.” Seest thou how great are these praises of him? He shone as a preacher of the Gospel and had all the churches testifying to this. He was chosen by us; and unto the same office with Paul, and everywhere was partner with him, both in his trials and in his dangers, for this is implied in the word “travel.” But what is, “with this grace which is ministered by us?” So as to proclaim the word, he means, and to preach the Gospel; or to minister also in respect of the money; yea rather, he seems to me to refer to both of these. Then he adds,

“To the glory of the same Lord, and to show your readiness476    [The Rev. Vers. adopts a reading which omits same before Lord’s, and puts our for your.].” What he means is this: ‘We thought good,’ he says, ‘that he should be chosen with us and be appointed unto this work, so as to become a dispenser and a minister of the sacred money.’ Nor was this a little matter. For, “Look ye out,” it saith, “from among you seven men of good report;” (Acts vi. 3.) and he was chosen by the churches, and there was a vote of the whole people taken. What is, “to the glory of the same Lord, and your readiness?” ‘That both God may be glorified and ye may become the readier, they who are to receive this money being of proved character, and no one477    Or ‘nothing.’ able to engender any false suspicion against them. Therefore we sought out such persons, and entrusted not the whole to one person only, that he might escape this suspicion also; but we sent both Titus and another with him. Then to interpret this same expression, “to the glory of the Lord and your ready mind:” he added,

Ver. 20. “Avoiding this, that any man should blame us in the matter of this bounty which is ministered by us.”

What can this be which is said? A thing worthy of the virtue of Paul; and showing the greatness of his tender care and his condescension. ‘For,’ he says, ‘that none should suspect us, nor have the slightest cavil against us, as though we purloined aught of the money placed in our hands; therefore we send such persons, and not one only, but even two or three.’ Seest thou how he clears them of all suspicions? Not on account of the Gospel, nor of their having been chosen merely; but also, from their being persons of proved character, (and for this very reason) having been chosen, that they might not be suspected. And he said not ‘that ye should not blame,’ but ‘that no other person should.’ And yet it was on their account that he did this; and he implied as much in saying, “to the glory of the same Lord, and your readiness:” however, he does not wish to wound them; and so expresses himself differently,

“Avoiding this.” And he is not satisfied with this either, but by what he adds, soothes again, saying,

“In the matter of this bounty which is ministered by us,” and mingling his severity with praise. For that they might not feel hurt, and say, ‘Is he obliged then to eye us stealthily, and are we so miserable as ever to have been suspected of these things?’ Providing a correction against this too, he says, ‘the money sent by you is of large amount, and this abundance, that is, the large amount of the money, is enough to afford suspicion to the evil-minded had we not offered that security478    τὴν ἀσφαλείαν..’

Ver. 21. For “we take thought for things, honorable not only in the sight of the Lord, but also in the sight of men.”

What can compare with Paul? For he said not, ‘Perdition and woe to him who chooses to suspect anything of the kind: so long as my conscience does not condemn me, I waste not a thought on those who suspect.’ Rather, the weaker they were, the more he condescended. For it is meet not to be angry with, but help, him that is sick. And yet from what sin are we so removed as he was from any such suspicion? For not even a demon could have suspected that blessed saint of this unfaithfulness. But still although so far removed from that evil suspicion, he does everything and resorts to every expedient479    πραγματεύεται., so as not to leave a shadow even to those who might be desirous in any way480    κἂν ὁπωσοῦν. of suspecting something wrong; and he avoids not only accusations, but also blame and the slightest censure, even bare suspicion.

[2.] Ver. 22. “And we have sent with them our brother.”

Behold, again he adds yet another, and him also with an encomium; both his own judgment, and many other witnesses [to him].

“Whom,” saith he, “we have many times proved earnest in many things, but now much more earnest.” And having praised him from his own good works, he extols him also from his love towards them; and what he said of Titus, that “being very earnest he went forth of his own accord;” this he says of this person also, saying, “but now much more earnest;” laying up beforehand for them the seeds of [the proof of their] love toward the Corinthians.

And then, after having showed forth their virtue, he exhorts them also on their behalf, saying,

Ver. 23. “Whether any inquire about Titus; he is my partner and my fellow-worker to youward.”

What is, “Whether about Titus?” ‘If,’ says he, ‘it be necessary to say any thing, this I have to say,’ “that he is my partner and fellow-worker to youward.” For he either means this; or, ‘if ye will do anything for Titus, ye will do it unto no ordinary person, for he is “my partner.”’ And whilst appearing to be praising him, he magnifies them, showing them to be so disposed towards himself as that it were sufficient ground of honor amongst them that any one should appear to be his “partner.” But, nevertheless, he was not content with this, but he also added another thing, saying, “fellow-worker to youward.” Not merely “fellow-worker,” ‘but in matters concerning you, in your progress, in your growth, in our friendship, in our zeal for you;’ which last would avail most especially to endear481    οἰκειῶσαι. him unto them.

“Or our brethren:” ‘or whether you wish,’ he says, ‘to hear any thing about the others: they too have great claims to be commended to you. For they also,’ he saith, ‘are our brethren, and,

“The messengers of the Churches,”’ that is, sent by the Churches. Then, which is greater than all,

“The glory of Christ;” for to Him is referred whatever shall be done to them. ‘Whether then ye wish to receive them as brethren, or as Apostles of the Churches, or as acting for the glory of Christ; ye have many motives for good will towards them. For on behalf of Titus, I have to say, that he is both “my partner,” and a lover of you; on behalf of these, that they are “brethren,” that they are “the messengers of the churches,” that they are “the glory of Christ.” Seest thou that it is plain from hence also, that they were of such as were unknown to them?  For otherwise he would have set them off by those things with which he had also set off Titus, namely, his love towards them. But whereas as yet they were not known to them, ‘Receive them,’ he says, ‘as brethren, as messengers of the churches, as acting for the glory of Christ.’ On which account he adds;

Ver. 24. “Wherefore show ye unto them, to the person482    εἰς πρόσωπον. A.V. ‘before,’ but St. Chrysostom seems to understand the words, ‘unto the person of.’ [Nearly all expositors take the phrase to mean “in the face (or presence) of the churches.” C.] of the churches, the proof of your love, and of our glorying on your behalf.”

‘Now show,’ he saith, ‘how ye love us; and how we do not lightly nor vainly boast in you: and this ye will show, if ye show forth love towards them.’ Then he also makes his words more solemn, by saying, “unto the person of the churches.” He means, to the glory, the honor, of the churches. ‘For if ye honor them, ye have honored the churches that sent them. For the honor passeth not to them alone, but also to those that sent them forth, who ordained them, and more than these, unto the glory of God.’ For when we honor those that minister to Him, the kind reception483    τὰ τῆς εὐφημίας. passeth unto Him, unto the common body of the churches. Now this too is no light thing, for great is the potency of that assembly.

[3.] Certain it is at least that the prayer of the churches loosed Peter from his chains, opened the mouth of Paul; their voice in no slight degree equips those that arrive unto spiritual rule. Therefore indeed it is that both he who is going to ordain calleth at that time for their prayers also, and that they add their votes and assent by acclamations which the initiated know: for it is not lawful before the uninitiated to unbare all things. But there are occasions in which there is no difference at all between the priest and those under him; for instance, when we are to partake484    Literally, ‘enjoy.’ of the awful mysteries; for we are all alike counted worthy of the same things: not as under the Old Testament [when] the priest ate some things and those under him others, and it was not lawful for the people to partake of those things whereof the priest partook. But not so now, but before all one body is set and one cup. And in the prayers also, one may observe the people contributing much. For in behalf of the possessed, in behalf of those under penance, the prayers are made in common both by the priest and by them; and all say one prayer, the prayer replete with pity. Again when we exclude from the holy precincts those who are unable to partake of the holy table, it behoveth that another prayer be offered, and we all alike fall upon the ground, and all alike rise up. Again, in the most awful mysteries themselves, the priest prays for the people and the people also pray for the priest; for the words, “with thy spirit,” are nothing else than this. The offering of thanksgiving again is common: for neither doth he give thanks alone, but also all the people. For having first taken their voices, next when they assent that it is “meet and right so to do,” then he begins the thanksgiving. And why marvellest thou that the people any where utter aught with the priest, when indeed even with the very Cherubim, and the powers above, they send up in common those sacred hymns? Now I have said all this in order that each one of the laity also may be wary485    νήφῃ., that we may understand that we are all one body, having such difference amongst ourselves as members with members; and may not throw the whole upon the priests but ourselves also so care for the whole Church as for a body common to us. For this course will provide for our486    The reading of this passage has for the first time been rendered sound by Mr. Field’s labors. greater safety, and for your greater growth unto virtue. Here, at least, in the case of the Apostles, how frequently they admitted the laity to share in their decisions. For when they ordained the seven, (Acts vi. 2, 3.) they first communicated with the people; and when Peter ordained Matthias, with all that were then present, both men and women. (Acts i. 15, &c.) For here487    i.e., in the Church. is no pride of rulers nor slavishness in the ruled; but a spiritual rule, in this particular usurping488    πλεονεκτοῦσα. most, in taking on itself the greater share of the labor and of the care which is on your behalf, not in seeking larger honors. For so ought the Church to dwell as one house; as one body so to be all disposed; just as therefore there is both one Baptism, and one table, and one fountain, and one creation, and one Father. Why then are we divided, when so great489    Or, so many. things unite us; why are we torn asunder? For we are compelled again to bewail the same things, which I have lamented often. The state in which we are calls for lamentation; so widely are we severed from each other, when we ought to image the conjunction490    συνάφειαν. of one body. For in this way will he that is greater, be able to gain even from him that is less. For if Moses learnt from his father-in-law somewhat expedient which himself had not perceived, (Exod. xviii. 14, &c.) much more in the Church may this happen. And how then came it that what he that was an unbeliever perceived, he that was spiritual perceived not? That all those of that time might understand that he was a man; and though he divide the sea, though he cleave the rock, he needeth the influence of God, and that those acts were not of man’s nature, but of God’s power. And so let another rise up and speak; and so now, if such and such an one doth not say expedient things, let another rise up and speak; though he be an inferior, yet if he say somewhat to the purpose491    τῶν συντελούντων., confirm his opinion; and even if he be of the very meanest, do not show him disrespect. For no one of these is at so great a distance from his neighbor, as Moses’ father-in-law was from him, yet he disdained not to listen to him, but even admitted his opinion, and was persuaded, and recorded it; and was not ashamed to hand down the circumstances to history; casting down [so] the pride of the many. Wherefore also he left this story to the world492    τῷ βίῳ. See Wisdom x. 8. for this use of the word. engraven as it were on a pillar, for he knew that it would be useful to many. Let us then not overlook those who give us behoveful counsel, even though they be of the meaner sort, nor insist that those counsels prevail which we have ourselves introduced; but whatever shall appear to be best, let that be approved by all. For many of duller sight have perceived things sooner than those of acute vision, by means of diligence and attention. And say not, “why dost thou call me to council, if thou hearkenest not to what I say?” These accusations are not a counsellor’s, but a despot’s. For the counsellor hath only power to speak his own opinion; but if something else appear more profitable, and yet he will carry his own opinion into effect, he is no longer a counsellor but a despot, as I said. Let us not, then, act in this manner; but having freed our souls from all arrogancy and pride, let us consider, not how our counsels only may stand, but how that opinion which is best may prevail, even though it may not have been brought forward by us. For no light gain will be ours, even though we should not have discovered what behoveth, if ourselves accepted what has been pointed out by others; and abundant is the reward we shall receive from God, and so too shall we best attain to glory. For as he is wise that speaketh that which is behoveful, so shall we that have accepted it, ourselves also reap the praise of prudence and of candor. Thus if both houses and states, thus too if the Church be ordered, she will receive a larger increase493    οἰκονομουμένη.; and so too shall we ourselves, having thus best ordered our present lives, receive the good things to come: whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen.

ΟΜΙΛΙΑ ΙΗʹ. Χάρις δὲ τῷ Θεῷ τῷ δόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ Τίτου αʹ. Πάλιν ἐπαινεῖ τὸν Τίτον. Ἐπειδὴ γὰρ περὶ ἐλεημοσύνης διελέχθη, διαλέγεται λοιπὸν καὶ περὶ τῶν μελλόντων ὑποδέχεσθαι παρ' αὐτῶν τὰ χρήματα, καὶ ἀποκομίζειν αὐτά. Τοῦτο γὰρ συνεβάλλετο πρὸς τὴν συλλογὴν ταύτην, καὶ πρὸς τὸ μείζω ποιῆσαι τὴν προθυμίαν τῶν εἰσφερόντων. Ὁ γὰρ θαῤῥῶν ὑπὲρ τοῦ διακονουμένου, καὶ μὴ ὑποπτεύων τοὺς ὑποδεχομένους, μετὰ πλείονος τῆς δαψιλείας ἐπιδίδωσιν. Ὅπερ ἵνα καὶ τότε γένηται, ἄκουσον πῶς συνίστησι τοὺς ἐπὶ τοῦτο ἀφικομένους, ὧν ἦν πρῶτος Τίτος. Διὸ καί φησι, Χάρις δὲ τῷ Θεῷ τῷ δόντι τὴν αὐτὴν σπουδὴν ἐν τῇ καρδίᾳ Τίτου. Τί ἐστι, Τὴν αὐτήν; Ἥνπερ καὶ ὑπὲρ Θεσσαλονικέων εἶχεν, ἢ τὴν αὐτὴν ἐμοί. Καὶ σκόπει σύνεσιν: τοῦ Θεοῦ δεικνὺς ἔργον τοῦτο ὂν, καὶ εὐχαριστεῖ τῷ δεδωκότι, ὥστε καὶ ταύτῃ προτρέψαι. Εἰ γὰρ ὁ Θεὸς αὐτὸν διήγειρε, καὶ ἀπέστειλε πρὸς ὑμᾶς, αὐτὸς αἰτεῖ δι' ἐκείνου. Μὴ τοίνυν νομίσητε ἀνθρώπινον εἶναι τὸ γεγενημένον. Καὶ πόθεν δῆλον ὅτι ὁ Θεὸς αὐτὸν προέτρεψεν; Ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων, αὐθαίρετος ἐξῆλθεν. Ὅρα πῶς καὶ αὐτὸν δείκνυσι τὰ αὑτοῦ πληροῦντα, ἑτέρων μὴ δεηθέντα. Καὶ εἰπὼν τοῦ Θεοῦ τὴν χάριν, οὐκ ἀφίησι τοῦ Θεοῦ τὸ πᾶν εἶναι, πάλιν ἵνα καὶ ταύτῃ εἰς πλείονα ἐπισπάσηται αὐτοὺς ἀγάπην, εἰπὼν ὅτι καὶ οἴκοθεν ἐγήγερται. Σπουδαιότερος γὰρ ὑπάρχων, αὐθαίρετος ἐξῆλθεν, ἥρπασε τὸ πρᾶγμα, ἐπεπήδησε τῷ θησαυρῷ, οἰκείαν ἐνόμισεν ὠφέλειαν τὴν ὑμετέραν διακονίαν καὶ τῷ σφόδρα ὑμᾶς φιλεῖν, οὐδὲ ἐδεήθη τῆς παρ' ἐμοῦ παρακλήσεως, ἀλλὰ παρεκλήθη μὲν καὶ ὑπ' ἐμοῦ, οὐ μέντοι ἐντεῦθεν διηγέρθη, ἀλλ' οἴκοθεν καὶ ἀπὸ τῆς τοῦ Θεοῦ χάριτος. Συνεπέμψαμεν δὲ μετ' αὐτοῦ τὸν ἀδελφὸν, οὗ ὁ ἔπαινος ἐν τῷ Εὐαγγελίῳ διὰ πασῶν τῶν Ἐκκλησιῶν. Καὶ τίς οὗτός ἐστιν ὁ ἀδελφός; Τινὲς μὲν τὸν Λουκᾶν: καί φασι, διὰ τὴν ἱστορίαν ἥνπερ ἔγραψε: τινὲς δὲ τὸν Βαρνάβαν: καὶ γὰρ τὸ ἄγραφον κήρυγμα εὐαγγέλιον καλεῖ. Καὶ τίνος ἕνεκεν οὐ τίθησιν αὐτῶν τὰ ὀνόματα, ἀλλὰ τὸν μὲν Τίτον καὶ ὀνομαστὶ γνωρίζει, καὶ ἀπὸ τῆς εἰς τὸ Εὐαγγέλιον συνεργίας καλεῖ (εἴ γε τοσοῦτον ἦν χρήσιμος, ὡς διὰ τὴν ἀπουσίαν αὐτοῦ μηδὲ δυνηθῆναι μέγα τι καὶ γενναῖον ποιῆσαι τὸν Παῦλον: Τῷ γὰρ μὴ εὑρεῖν Τίτον τὸν ἀδελφόν μου, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου): καὶ ἀπὸ τῆς ἀγάπης τῆς εἰς αὐτοὺς (Τὰ γὰρ σπλάγχνα αὐτοῦ περισσοτέρως ἐστὶ, φησὶ, πρὸς ὑμᾶς), καὶ ἀπὸ τῆς περὶ τὸ πρᾶγμα σπουδῆς (Αὐθαίρετος γὰρ, φησὶν, ἐξῆλθε): τούτους δὲ οὔτε ὁμοίως συνίστησιν, οὔτε ὀνομαστὶ τίθησι; τί οὖν ἔστιν εἰπεῖν; Ἴσως ἀγνοοῦντες ἦσαν αὐτούς: διόπερ οὐκ ἐμφιλοχωρεῖ τοῖς ἐγκωμίοις, ἐπειδὴ μηδέπω πεῖραν αὐτῶν εἰλήφεισαν, ἀλλὰ τοσοῦτον λέγει, ὅσον εἰς σύστασιν αὐτοῖς ἤρκει μόνον καὶ τὸ φυγεῖν τὴν πονηρὰν ὑποψίαν. Πλὴν ἀλλ' ἴδωμεν πόθεν καὶ αὐτὸν τοῦτον ἐγκωμιάζει. Πόθεν οὖν ἐγκωμιάζει; Πρῶτον ἀπὸ τοῦ κηρύγματος ἐπαινῶν, οὐχ ὅτι ἐκήρυττε μόνον, ἀλλ' ὅτι καὶ ὡς ἐχρῆν, καὶ μετὰ τῆς προσηκούσης σπουδῆς. Οὐ γὰρ εἶπεν, ὅτι κηρύττει καὶ εὐαγγελίζεται, ἀλλ' ὅτι, Οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ. Καὶ ἵνα μὴ δόξῃ κολακεύειν αὐτὸν, οὐχ ἕνα καὶ δύο καὶ τρεῖς ἀνθρώπους, ἀλλ' ὁλοκλήρους Ἐκκλησίας ἄγει μαρτυρούσας αὐτῷ, λέγων: Διὰ πασῶν τῶν Ἐκκλησιῶν. Εἶτα καὶ ἀπὸ τῆς κρίσεως τῶν χειροτονησάντων αἰδέσιμον αὐτὸν ποιεῖ: οὐ μικρὸν δὲ καὶ τοῦτο. Διά τοι τοῦτο εἰπὼν, Οὗ ὁ ἔπαινος ἐν τῷ Εὐαγγελίῳ διὰ πασῶν τῶν Ἐκκλησιῶν, ἐπήγαγεν: Οὐ μόνον δέ. Τί ἐστιν, Οὐ μόνον δέ; Οὐ μόνον ἀπὸ τούτου, φησὶν, ἐστὶν αἰδέσιμος, ὅτι κηρύττων εὐδοκιμεῖ, καὶ ἐπαινεῖται παρὰ πάντων, ἀλλὰ καὶ χειροτονηθεὶς ὑπὸ τῶν Ἐκκλησιῶν σὺν ἡμῖν. Ὅθεν μοι δοκεῖ τὸν Βαρνάβαν αἰνίττεσθαι. Καὶ πολὺ τὸ ἀξίωμα αὐτοῦ σημαίνει: δείκνυσι γὰρ καὶ ἐπὶ τίνι κεχειροτόνητο. Συνέκδημος γὰρ ἡμῶν, φησὶ, σὺν τῇ χάριτι ταύτῃ τῇ διακονουμένῃ ὑφ' ἡμῶν. Εἶδες ὅσα αὐτοῦ τὰ ἐγκώμια; Εὐαγγελιζόμενος ἔλαμψε, καὶ τὰς Ἐκκλησίας ἔσχεν ἐπὶ τούτῳ μαρτυρούσας πάσας: ἐχειροτονήθη ὑφ' ἡμῶν, καὶ ἐφ' οἷς Παῦλος, καὶ πανταχοῦ κοινωνὸς αὐτῷ γέγονε, καὶ κατὰ τοὺς πειρασμοὺς καὶ κατὰ τοὺς κινδύνους: τὸ γὰρ ὄνομα τῆς ἐκδημίας τοῦτο αἰνίττεται. Τί δέ ἐστι, Σὺν τῇ χάριτι ταύτῃ τῇ διακονουμένῃ ὑφ' ἡμῶν; Ὥστε τὸν λόγον καταγγέλλειν, φησὶ, καὶ τὸ Εὐαγγέλιον κηρύττειν: ἢ ὥστε καὶ πρὸς τὰ χρήματα ὑπηρετήσασθαι: μᾶλλον δὲ, πρὸς ἀμφότερά μοι δοκεῖ λέγειν. Εἶτα ἐπάγει: Πρὸς τὴν αὐτοῦ τοῦ Κυρίου δόξαν καὶ προθυμίαν ὑμῶν. Ὃ δὲ λέγει, τοῦτό ἐστιν: Ἠξιώσαμεν, φησὶ, χειροτονηθῆναι αὐτὸν μεθ' ἡμῶν, καὶ εἰς τὸ ἔργον τοῦτο προχειρισθῆναι, ὥστε οἰκονόμον γενέσθαι τῶν ἱερῶν χρημάτων καὶ διάκονον (οὐδὲ γὰρ τοῦτο μικρὸν ἦν: Ἐπισκέψασθε γὰρ, φησὶν, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτά): καὶ ἐχειροτονήθη ὑπὸ τῶν Ἐκκλησιῶν, καὶ ψῆφος τοῦ δήμου παντὸς ἐγένετο. Τί ἐστιν, Εἰς τὴν αὐτοῦ τοῦ Κυρίου δόξαν καὶ προθυμίαν ὑμῶν; Ἵνα καὶ Θεὸς δοξάζηται, καὶ ὑμεῖς προθυμότεροι γίνησθε, τῶν ὑποδεχομένων τὰ χρήματα ταῦτα δοκίμων ὄντων, καὶ οὐδενὸς ψευδῆ τινα ὑποψίαν κατ' αὐτῶν τεκεῖν δυναμένου. βʹ. Διὰ τοῦτο τοιούτους ἐπεζητήσαμεν, καὶ οὐχὶ ἑνὶ μόνῳ τὸ πᾶν ἐπετρέψαμεν, ἵνα καὶ ταύτην φύγῃ τὴν ὑποψίαν, ἀλλὰ καὶ Τίτον ἐπέμψαμεν, καὶ μετὰ τούτου ἕτερον. Εἶτα ἑρμηνεύων αὐτὸ τοῦτο τὸ, Πρὸς τὴν δόξαν τοῦ Κυρίου καὶ προθυμίαν ὑμῶν, ἐπήγαγε: Στελλόμενοι τοῦτο, μή τις ἡμᾶς μωμήσηται ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ' ἡμῶν. Τί ποτέ ἐστι τὸ λεγόμενον; Ἄξιον τῆς ἀρετῆς Παύλου, καὶ τὴν πολλὴν αὐτοῦ κηδεμονίαν ἐμφαῖνον καὶ τὴν συγκατάβασιν. Ἵνα γὰρ μή τις ἡμᾶς ὑποπτεύσῃ, φησὶ, μηδὲ τὸν τυχόντα μῶμον καθ' ἡμῶν σχῇ, ὡς νοσφιζομένων ἐκ τῶν ἐγχειριζομένων ἡμῖν χρημάτων, διὰ τοῦτο τοιούτους ἐπέμψαμεν, καὶ οὐχ ἕνα μόνον, ἀλλὰ καὶ δύο καὶ τρεῖς. Εἶδες πῶς ἀπαλλάττει πάσης ὑποψίας αὐτούς; οὐκ ἀπὸ τοῦ εὐαγγελίου, οὐδὲ ἀπὸ τοῦ χειροτονηθῆναι μόνον, ἀλλὰ καὶ ἀπὸ τοῦ δοκίμους, καὶ δι' αὐτὸ τοῦτο χειροτονηθῆναι, ἵνα μὴ ὑποπτεύωνται. Καὶ οὐκ εἶπε, Μὴ ὑμεῖς μωμήσησθε, ἀλλὰ, Μή τις ἄλλος. Καίτοι γε δι' αὐτοὺς τοῦτο ἐποίησε, καὶ ᾐνίξατο εἰπὼν, Εἰς τὴν αὐτοῦ τοῦ Κυρίου δόξαν καὶ προθυμίαν ὑμῶν: ἀλλ' ὅμως οὐ βούλεται αὐτοὺς πλῆξαι, ἀλλ' ἑτέρως φησὶ, Στελλόμενοι τοῦτο ποιῆσαι: καὶ οὐδὲ τούτῳ ἀρκεῖται, ἀλλὰ καὶ τῇ ἐπαγωγῇ θεραπεύει πάλιν λέγων, Ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ' ἡμῶν: καὶ μετ' ἐγκωμίου τὸ βαρὺ τιθείς. Ἵνα γὰρ μὴ ἀλγήσωσι, μηδὲ εἴπωσιν, Ἡμᾶς οὖν ὑφορᾶσθαι ἔχεις, καὶ οὕτως ἐσμὲν ἄθλιοι, ὡς ὑποπτεῦσθαί ποτε ἐπὶ τούτοις; ἐπιδιορθούμενος αὐτούς φησι, πολλὰ τὰ χρήματα τὰ ὑφ' ὑμῶν ἐστι πεμπόμενα, καὶ αὕτη ἡ ἁδρότης, τουτέστι, τὸ πλῆθος τῶν χρημάτων, ἱκανὸν τοῖς πονηροῖς παρασχεῖν ὑποψίαν, εἰ μὴ ἐπεδειξάμεθα τὴν ἀσφάλειαν. Προνοοῦμεν γὰρ καλὰ, οὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων. Τί ἴσον Παύλου γένοιτ' ἄν; Οὐδὲ γὰρ εἶπεν, Ἀπολλύσθω καὶ οἰμωζέτω ὁ βουλόμενος τοιοῦτόν τι ὑποπτεύειν: ἕως ἂν μὴ καταγινώσκῃ μου τὸ συνειδὸς, οὐδείς μοι λόγος τῶν ὑποπτευόντων: ἀλλ' ὅσῳ ἀσθενέστεροι ἦσαν, τοσούτῳ συγκατέβαινε μᾶλλον. Τῷ γὰρ κάμνοντι οὐκ ἀγανακτεῖν, ἀλλὰ βοηθεῖν χρή. Καίτοι γε τίνος ἁμαρτήματός ἐσμεν πόῤῥω, ὡς ἐκεῖνος τῆς τοιαύτης ὑποψίας; Οὐδὲ γὰρ, εἰ δαίμων τις ἦν, ὑπώπτευσεν ἂν τὸν μακάριον ἐκεῖνον εἰς τὴν διακονίαν ταύτην. Ἀλλ' ὅμως καὶ τοσοῦτον ἀπέχων τῆς ὑπονοίας τῆς πονηρᾶς, πάντα ποιεῖ καὶ πραγματεύεται, ὥστε μηδὲ σκιάν τινα καταλιπεῖν τοῖς κἂν ὁπωσοῦν ὑπονοῆσαί τι πονηρὸν βουλομένοις: καὶ οὐ μόνον κατηγορίας φεύγει, ἀλλὰ καὶ μώμους καὶ τὴν τυχοῦσαν κατάγνωσιν καὶ ψιλὴν ὑπόνοιαν. Συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν ἡμῶν. Ἰδοὺ πάλιν καὶ ἕτερον προστίθησι, καὶ τοῦτον μετ' ἐγκωμίου καὶ τῆς αὐτοῦ ψήφου καὶ πολλῶν ἑτέρων μαρτύρων. Ὃν ἐδοκιμάσαμεν, φησὶν, ἐν πολλοῖς πολλάκις σπουδαῖον ὄντα, νυνὶ δὲ πολὺ σπουδαιότερον. Ἐγκωμιάσας αὐτὸν ἀπὸ τῶν οἰκείων κατορθωμάτων, καὶ ἀπὸ τῆς πρὸς ἐκείνους ἀγάπης ἐπαίρει: καὶ ὃ περὶ Τίτου ἔλεγεν, ὅτι Σπουδαιότερος ὑπάρχων αὐθαίρετος ἐξῆλθε, τοῦτο καὶ περὶ τούτου, εἰπὼν, Νῦν δὲ πολὺ σπουδαιότερον: σπέρματα αὐτοῖς προαποτιθέμενος τῆς πρὸς Κορινθίους ἀγάπης. Καὶ λοιπὸν, ἐπειδὴ ἐπέδειξεν αὐτῶν τὴν ἀρετὴν, παρακαλεῖ καὶ αὐτοὺς ὑπὲρ αὐτῶν, λέγων: Εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμὸς, καὶ εἰς ὑμᾶς συνεργός. Τί ἐστιν, Εἴτε ὑπὲρ Τίτου; Εἰ δεῖ τι εἰπεῖν, φησὶν, ὑπὲρ Τίτου, ταῦτα ἔχω λέγειν ὅτι κοινωνὸς ἐμὸς, καὶ εἰς ὑμᾶς συνεργός. Ἢ γὰρ τοῦτό φησιν, ἢ, Εἴ τι ὑπὲρ Τίτου ποιήσετε, ὅτι οὐκ εἰς τὸν τυχόντα ποιήσετε: κοινωνὸς γὰρ ἐμός ἐστι. Καὶ δοκῶν ἐγκωμιάζειν τοῦτον, ἐκείνους ἐπαίρει, δεικνὺς οὕτω περὶ αὐτὸν διακειμένους, ὡς ἀρκεῖν εἰς τιμῆς ὑπόθεσιν παρ' αὐτοῖς τὸ κοινωνὸν αὐτοῦ τινα φαίνεσθαι. Ἀλλ' ὅμως οὐκ ἠρκέσθη τούτῳ, ἀλλὰ καὶ ἕτερον ἐπήγαγε λέγων: Εἰς ὑμᾶς συνεργός. Οὐχ ἁπλῶς συνεργὸς, ἀλλ' ἐν τοῖς πρὸς ὑμᾶς, ἐν τῇ προκοπῇ τῇ ὑμετέρᾳ, ἐν τῇ ἐπιδόσει, ἐν τῇ φιλίᾳ, ἐν τῇ σπουδῇ τῇ περὶ ὑμᾶς: ὅπερ μάλιστα οἰκειῶσαι αὐτοῖς αὐτὸν ἠδύνατο. Εἴτε ἀδελφοὶ ἡμῶν. Εἴτε ὑπὲρ τῶν ἄλλων, φησὶν, ἀκοῦσαί τι βούλεσθε, καὶ οὗτοι μέγιστα ἔχουσι δικαιώματα συστάσεως τῆς πρὸς ὑμᾶς. Καὶ γὰρ καὶ αὐτοὶ, φησὶν, Ἀδελφοὶ ἡμῶν, καὶ ἀπόστολοι Ἐκκλησιῶν: τουτέστιν, ὑπὸ Ἐκκλησιῶν πεμφθέντες. Εἶτα τὸ μεῖζον ἁπάντων, Δόξα Χριστοῦ. Εἰς ἐκεῖνον γὰρ ἀναφέρεται ἅπερ ἂν εἰς τούτους γένηται. Εἴτε οὖν ὡς ἀδελφοὺς βούλεσθε δέξασθαι, εἴτε ὡς ἀποστόλους τῶν Ἐκκλησιῶν, εἴτε ὡς εἰς δόξαν Χριστοῦ ποιοῦντες, πολλὰς ἔχετε ἀφορμὰς τῆς περὶ αὐτοὺς εὐνοίας. Ὑπὲρ μὲν γὰρ Τίτου ἔχω λέγειν, ὅτι καὶ ἐμὸς κοινωνὸς καὶ ὑμῶν ἐραστὴς, ὑπὲρ δὲ τούτων, ὅτι ἀδελφοὶ, ὅτι ἀπόστολοι Ἐκκλησιῶν, ὅτι δόξα Χριστοῦ. γʹ. Ὁρᾷς ὅτι κἀντεῦθεν δῆλον, ὅτι τῶν ἀγνώστων ἦσαν αὐτοῖς; Ἦ γὰρ ἂν αὐτοὺς καὶ ἀπὸ τούτων ἐκόσμησεν, ἀφ' ὧν καὶ Τίτον, λέγω δὴ τῆς περὶ αὐτοὺς ἀγάπης. Ἀλλ' ἐπειδὴ οὐδέπω γνώριμοι ἦσαν, Ὡς ἀδελφοὺς δέξασθε, φησὶν, ὡς ἀποστόλους τῶν Ἐκκλησιῶν, ὡς εἰς δόξαν Χριστοῦ ποιοῦντες: διὸ ἐπάγει: Τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν, εἰς αὐτοὺς ἐνδείξασθε, εἰς πρόσωπον τῶν Ἐκκλησιῶν. Νῦν δείξατε, φησὶ, πῶς μὲν ἡμᾶς ἀγαπᾶτε, πῶς δὲ ἡμεῖς οὐχ ἁπλῶς οὐδὲ εἰκῆ καυχώμεθα ἐν ὑμῖν: δείξετε δὲ τοῦτο, ἐὰν εἰς αὐτοὺς ἀγάπην ἐνδείξησθε. Εἶτα καὶ φρικωδέστερον ποιεῖ τὸν λόγον λέγων: Εἰς πρόσωπον τῶν Ἐκκλησιῶν. Εἰς δόξαν, φησὶ, τῶν Ἐκκλησιῶν, εἰς τιμήν. Ἂν γὰρ τούτους τιμήσητε, τὰς ἀποστειλάσας Ἐκκλησίας ἐτιμήσατε. Οὐ γὰρ εἰς αὐτοὺς διαβαίνει μόνον ἡ τιμὴ, ἀλλὰ καὶ εἰς τοὺς ἐκπέμψαντας, οἳ ἐχειροτόνησαν αὐτοὺς, καὶ πρὸ ἐκείνων, εἰς τὴν τοῦ Θεοῦ δόξαν. Ὅταν γὰρ τοὺς ἐκείνῳ διακονουμένους τιμήσωμεν, εἰς αὐτὸν διαβαίνει τὰ τῆς εὐφημίας. Εἰς τὸ κοινὸν τῶν Ἐκκλησιῶν. Οὐ μικρὸν δὲ καὶ τοῦτο: καὶ γὰρ μεγάλη ἡ δύναμις τῆς συνόδου, ἤγουν τῶν Ἐκκλησιῶν. Σκόπει πῶς μεγάλη ἦν ἡ δύναμις τῆς συνόδου. Ἡ τῆς Ἐκκλησίας εὐχὴ τὸν Πέτρον ἀπὸ τῶν δεσμῶν ἔλυσε, τοῦ Παύλου τὸ στόμα ἠνέῳξεν: ἡ τούτων ψῆφος, οὐχ ὡς ἔτυχε, καὶ τοὺς ἐπὶ τὰς πνευματικὰς ἀρχὰς ἐρχομένους κατακοσμεῖ. Διά τοι τοῦτο καὶ ὁ μέλλων χειροτονεῖν καὶ τὰς ἐκείνων εὐχὰς καλεῖ τότε, καὶ αὐτοὶ ἐπιψηφίζονται, καὶ ἐπιβοῶσιν ἅπερ ἴσασιν οἱ μεμυημένοι: οὐ γὰρ δὴ θέμις ἐπὶ τῶν ἀμυήτων ἐκκαλύπτειν ἅπαντα. Ἔστι δὲ ὅπου οὐδὲ διέστηκεν ὁ ἱερεὺς τοῦ ἀρχομένου: οἷον, ὅταν ἀπολαύειν δέῃ τῶν φρικτῶν μυστηρίων: ὁμοίως γὰρ πάντες ἀξιούμεθα τῶν αὐτῶν: οὐ καθάπερ ἐπὶ τῆς Παλαιᾶς, τὰ μὲν ὁ ἱερεὺς ἤσθιε, τὰ δὲ ὁ ἀρχόμενος, καὶ θέμις οὐκ ἦν τῷ λαῷ μετέχειν ὧν μετεῖχεν ὁ ἱερεύς. Ἀλλ' οὐ νῦν: ἀλλὰ πᾶσιν ἓν σῶμα πρόκειται, καὶ ποτήριον ἕν. Καὶ ἐν ταῖς εὐχαῖς δὲ πολὺ τὸν λαὸν ἴδοι τις ἂν συνεισφέροντα. Καὶ γὰρ ὑπὲρ τῶν ἐνεργουμένων, ὑπὲρ τῶν ἐν μετανοίᾳ, κοιναὶ καὶ παρὰ τοῦ ἱερέως, καὶ παρ' αὐτῶν γίνονται αἱ εὐχαὶ, καὶ πάντες μίαν λέγουσιν εὐχὴν, εὐχὴν τὴν ἐλέου γέμουσαν. Πάλιν ἐπειδὰν εἴρξωμεν τῶν ἱερῶν περιβόλων τοὺς οὐ δυναμένους τῆς ἱερᾶς μετασχεῖν τραπέζης, ἑτέραν δεῖ γενέσθαι εὐχὴν, καὶ πάντες ὁμοίως ἐπ' ἐδάφους κείμεθα, καὶ πάντες ὁμοίως ἀνιστάμεθα. Ὅταν εἰρήνης πάλιν μεταλαμβάνειν καὶ μεταδιδόναι δέῃ, πάντες ὁμοίως ἀσπαζόμεθα. Ἐπ' αὐτῶν πάλιν τῶν φρικωδεστάτων μυστηρίων ἐπεύχεται ὁ ἱερεὺς τῷ λαῷ, ἐπεύχεται καὶ ὁ λαὸς τῷ ἱερεῖ: τὸ γὰρ, Μετὰ τοῦ πνεύματός σου, οὐδὲν ἄλλο ἐστὶν, ἢ τοῦτο. Τὰ τῆς εὐχαριστίας πάλιν κοινά: οὐδὲ γὰρ ἐκεῖνος εὐχαριστεῖ μόνος, ἀλλὰ καὶ ὁ λαὸς ἅπας. Πρότερον γὰρ αὐτῶν λαβὼν φωνὴν, εἶτα συντιθεμένων ὅτι ἀξίως καὶ δικαίως τοῦτο γίνεται, τότε ἄρχεται τῆς εὐχαριστίας. Καὶ τί θαυμάζεις, εἴ που μετὰ τοῦ ἱερέως ὁ λαὸς φθέγγεται, ὅπου γε καὶ μετ' αὐτῶν τῶν Χερουβὶμ καὶ τῶν ἄνω δυνάμεων, κοινῆ τοὺς ἱεροὺς ἐκείνους ὕμνους ἀναπέμπει; Ταῦτα δέ μοι πάντα ἐκεῖνα εἴρηται, ἵνα ἕκαστος καὶ τῶν ἀρχομένων νήφῃ, ἵνα μάθωμεν ὅτι σῶμά ἐσμεν ἅπαντες ἓν, τοσαύτην ἔχοντες πρὸς ἀλλήλους διαφορὰν, ὅσην μέλη πρὸς μέλη καὶ μὴ τὸ πᾶν ἐπὶ τοὺς ἱερέας ῥίπτωμεν, ἀλλὰ καὶ αὐτοὶ, ὥσπερ κοινοῦ σώματος, τῆς Ἐκκλησίας ἁπάσης οὕτω φροντίζωμεν. Τοῦτο γὰρ καὶ ἀσφάλειαν πλείονα, καὶ ἡμῖν ἐπίδοσιν μείζονα κατασκευάζει: πρὸς ἀρετήν. Ἄκουσον γοῦν ἐπὶ τῶν ἀποστόλων, πῶς ἀλλαχοῦ τοὺς ἀρχομένους κοινωνοὺς τῆς γνώμης ἐλάμβανον. Καὶ γὰρ ὅτε τοὺς ἑπτὰ ἐχειροτόνουν, τῷ δήμῳ πρότερον ἐκοινώσαντο: καὶ ὅτε τὸν Ματθίαν ὁ Πέτρος, τοῖς παροῦσιν ἅπασι τότε, καὶ ἀνδράσι καὶ γυναιξίν. Οὐ γὰρ ἀρχόντων τῦφός ἐστι τὰ ἐνταῦθα, οὐδὲ ἀρχομένων δουλοπρέπεια, ἀλλὰ ἀρχὴ πνευματικὴ, τούτῳ μάλιστα πλεονεκτοῦσα, τῷ τὸ πλέον τῶν πόνων καὶ τῆς ὑπὲρ ὑμῶν ἀναδέχεσθαι φροντίδος, οὐ τῷ τιμὰς πλείους ἐπιζητεῖν. Καὶ γὰρ ὡς μίαν οἰκίαν δεῖ τὴν Ἐκκλησίαν οἰκεῖν, ὡς σῶμα ἓν, οὕτω διακεῖσθαι πάντας: ὥσπερ οὖν καὶ βάπτισμα ἕν ἐστι, καὶ τράπεζα μία, καὶ πηγὴ μία, καὶ κτίσις μία, καὶ Πατὴρ εἷς. Τί τοίνυν διῃρήμεθα, τοσούτων συναγόντων ἡμᾶς; τί διεσπάσμεθα; Ἀναγκαζόμεθα γὰρ πάλιν τὰ αὐτὰ ὀδύρασθαι, ἃ πολλάκις ἐθρήνησα: πένθους ἄξια τὰ παρόντα: οὕτω σφόδρα ἀπ' ἀλλήλων ἐσμὲν ἀπεῤῥηγμένοι, δέον ἑνὸς σώματος μιμεῖσθαι συνάφειαν. Οὕτω γὰρ καὶ παρὰ τοῦ ἐλάττονος ὁ μείζων κερδᾶναι δυνήσεται. Εἰ γὰρ Μωϋσῆς παρὰ τοῦ κηδεστοῦ τι τῶν συμφερόντων ἔμαθεν ὅπερ αὐτὸς οὐ συνεῖδε, πολλῷ μᾶλλον ἐν τῇ Ἐκκλησίᾳ τοῦτο ἂν γένοιτο. Καὶ τί δή ποτε, ὃ συνεῖδεν ὁ ἄπιστος, οὐ συνεῖδεν ὁ πνευματικός; Ἵνα μάθωσιν ἅπαντες οἱ τότε, ὅτι ἄνθρωπος ἦν, κἂν θάλατταν σχίζῃ, κἂν πέτραν ῥηγνύῃ, τῆς τοῦ Θεοῦ ῥοπῆς δεῖται: καὶ ὅτι ἐκεῖνα οὐκ ἀνθρωπίνης φύσεως ἦν, ἀλλὰ Θεοῦ δυνάμεως. Καὶ νῦν, εἰ οὐ λέγει τὰ συμφέροντα ὁ δεῖνα, ἕτερος ἀναστὰς εἰπάτω. Κἂν ἐλάττων ᾖ, λέγῃ δέ τι τῶν συμφερόντων, κύρωσον τὴν γνώμην: κἂν τῶν σφόδρα εὐτελεστάτων ᾖ, μὴ ἀτιμάσῃς. Οὐδεὶς γὰρ τούτων ἀφέστηκε τῶν πλησίον, ὅσον ὁ κηδεστὴς τοῦ Μωϋσέως: ἀλλ' οὐκ ἀπηξίωσεν ἀκοῦσαι, ἀλλὰ καὶ ἐδέξατο τὴν γνώμην, καὶ ἐπείσθη, καὶ ἀνάγραπτον ἐποίησε, καὶ οὐκ ᾐσχύνθη ταῦτα ἱστορίᾳ παραδοῦναι, τὸν τῶν πολλῶν τῦφον καθαιρῶν. Διὸ καὶ ὡς ἐν στήλῃ τῷ βίῳ ταῦτα γράψας κατέλιπεν: ᾔδει γὰρ πολλοῖς χρήσιμον ἐσομένην τὴν ἱστορίαν. Μὴ δὴ παρορῶμεν τοὺς τὰ δέοντα συμβουλεύοντας, κἂν τῶν ἀρχομένων τις ᾖ, κἂν τῶν εὐτελῶν, μηδὲ ἅπερ ἂν ἡμεῖς εἰσηγησώμεθα, ταῦτα πάντως κρατεῖν ἀξιῶμεν: ἀλλ' ἅπερ ἂν συμφέροντα φανῇ, ταῦτα παρὰ πάντων κυρούσθω. Πολλοὶ γὰρ τῶν ἀμβλυωττόντων πολλὰ συνεῖδον μᾶλλον ὑπὲρ τοὺς ὀξὺ βλέποντας, διὰ τὸ σπουδάζειν καὶ συντετάσθαι. Μηδὲ λέγε, Τί με καλεῖς εἰς συμβουλὴν, εἰ μὴ ἀκούεις ὃ λέγω; οὐκ ἔστι συμβούλου ταυτὶ τὰ ἐγκλήματα, ἀλλὰ τυράννου. Ὁ γὰρ σύμβουλος εἰπεῖν τὰ παρ' αὐτοῦ κύριός ἐστι μόνον: ἂν δὲ καὶ ἕτερον λυσιτελέστερον φανῇ, ὁ δὲ τὰ παρ' αὐτοῦ πράττειν ἐθέλῃ, οὐκέτι σύμβουλός ἐστιν, ἀλλὰ τύραννος, ὥσπερ ἔφην. Μὴ δὴ οὕτω ποιῶμεν, ἀλλὰ τύφου παντὸς καὶ ἀπονοίας ἀπαλλάξαντες τὴν ψυχὴν, σκοπῶμεν οὐχ ὅπως μόνον τὰ ἡμέτερα σταίη, ἀλλ' ὅπως ἡ συμφέρουσα γνώμη κρατήσειε, κἂν μὴ παρ' ἡμῶν εἰσφέρηται. Οὐδὲ γὰρ μικρὸν κερδανοῦμεν, κἂν μὴ τὰ δέοντα εὕρωμεν, αὐτοὶ τὰ παρ' ἑτέρων φανέντα δεχόμενοι, καὶ παρὰ τοῦ Θεοῦ πολὺν ληψόμεθα τὸν μισθὸν, καὶ δόξης δὲ οὕτω μάλιστα ἀπολαύσομεν. Ὥσπερ γὰρ ἐκεῖνος ὁ τὰ συμφέροντα εἰπὼν, σοφός: οὕτως ἡμεῖς καταδεξάμενοι, καὶ αὐτοὶ συνέσεως καὶ εὐγνωμοσύνης καρπωσόμεθα ἔπαινον. Οὕτω καὶ οἰκίαι καὶ πόλεις, οὕτω καὶ Ἐκκλησία οἰκονομουμένη, μείζονα λήψεται προσθήκην: οὕτω καὶ ἡμεῖς τὸν παρόντα βίον ἄριστα οἰκονομήσαντες, τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.