John Chrysostom, On the Letter to the Romans

“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”

After discoursing at large upon the love of God toward man, and pointing out His unspeakable concern for us, and unutterable goodness, which cannot even be searched into, he next puts it forward with a view of persuading those who have received the benefit to exhibit a conversation worthy of the gift. And though he is so great and good a person, yet he does not decline beseeching them, and that not for any enjoyment he was likely to get himself, but for that they would have to gain. And why wonder that he does not decline beseeching, where he is even putting God’s mercies before them? For since, he means, it is from this you have those numberless blessings, from the mercies of God, reverence them, be moved to compassion by them. For they themselves take the attitude of suppliants, that you would show no conduct unworthy of them. I entreat you then, he means, by the very things through which ye were saved. As if any one who wished to make a person, who had had great kindnesses done him, show regard, was to bring him the benefactor himself as a suppliant. And what dost thou beseech? let me hear. “That ye would present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” For when he had said sacrifice, to prevent any from thinking he bade them kill themselves, he forthwith added (Greek order) “living.” Then to distinguish it from the Jewish, he calls it “holy, acceptable to God, your reasonable338 Reasonable is here used for what has been termed super-sensuous, as in the Syriac, and later Latin, see p. 498. service.” For theirs was a material one, and not very acceptable either.339 Evidently Chrys. understands by λογικήν here rational as opposed to material service such as the Jews offered in animal sacrifices. Others have understood of it of spiritual service as opposed to the superstitious service of the heathen (Calvin). Others find in it a contrast with the irrational animals (ζῶα ἄλογα) offered in sacrifice (Theodoret, Grotius). The first view is preferable. Christianus omnia recte reputat, et ex beneficio Dei miserentis colligit offcium suum, says Bengel.—G.B.S. Since He saith, “Who hath required this at your hands?” (Isa. i. 12.) And in sundry other passages He clearly throws them aside. For it was not this, but this with the other, that He looked to have presented. Wherefore he saith, “The sacrifice of praise shall glorify Me.” And again, “I will praise the name of my God with a song, and this shall please him better than a bullock that putteth forth horns and hoofs.” (Ps. l. 23; lxix. 30, 31.) And so in another place He rejects it, and says, “Shall I eat the flesh of bulls, or drink goat’s blood?” (ib. l. 13) and proceeds with, “Offer unto God a sacrifice of praise, and pay thy vows unto the Most High.” (ib. 14.) So Paul also here bids us “present our bodies a living sacrifice.” And how is the body, it may be said, to become a sacrifice? Let the eye look upon no evil thing, and it hath become a sacrifice; let thy tongue speak nothing filthy, and it hath become an offering; let thine hand do no lawless deed, and it hath become a whole burnt offering. Or rather this is not enough, but we must have good works also: let the hand do alms, the mouth bless them that cross one, and the hearing find leisure evermore for lections of Scripture.340 θείαις ἀκροάσεσιν. See Suicer in ἀκροάομαι. lit. “divine hearings.” The place where those stood who were not yet admitted to Communion, but heard the Scriptures read, was called the ἀκρόασις or hearing; here the act of hearing is meant. For sacrifice allows of no unclean thing: sacrifice is a first-fruit of the other actions. Let us then from our hands, and feet, and mouth, and all other members, yield a first-fruit unto God. Such a sacrifice is well pleasing, as that of the Jews was even unclean, for, “their sacrifices,” it says, “are unto them as the bread of mourning.” (Hos. ix. 4.) Not so ours. That presented the thing sacrificed dead: this maketh the thing sacrificed to be living. For when we have mortified our members, then we shall be able to live. For the law of this sacrifice is new, and so the sort of fire is a marvellous one. For it needeth no wood or matter under it; but our fire liveth341 2 or 3 mss. “boileth” which Heyse prefers. of itself, and doth not burn up the victim, but rather quickeneth it. This was the sacrifice that God sought of old. Wherefore the Prophet saith, “The sacrifice of God is a broken spirit.” (Ps. li. 17.) And the three Children offer this when they say, “At this time there is neither prince, or prophet, or leader, or burnt offering, or place to sacrifice before Thee, and to find mercy. Nevertheless, in a contrite heart and an humble spirit let us be accepted.” (Song of 3 Ch. 15, 16.) And observe how great the exactness wherewith he useth each word. For he does not say, offer (ποιήσατε Ex. xxix. 39. LXX.) your bodies as a sacrifice, but “present” (παραστήσατε see below) them, as if he had said, never more have any interest in them. Ye have given them up to another. For even they that furnish (same word) the war-horses have no further interest in them. And thou too hast presented thy members for the war against the devil and for that dread battle-array. Do not let them down to selfish appliances. And he shows another thing also from this, that one must make them approved, if one means to present them. For it is not to any mortal being that we present them, but to God, the King of the universe; not to war only, but to have seated thereon the King Himself. For He doth not refuse even to be seated upon our members, but even greatly desireth it. And what no king who is but our fellow-servant would choose to do, that the Lord of Angels chooseth. Since then it is both to be presented (i.e. as for a King’s use) and is a sacrifice, rid it of every spot, since if it have a spot, it will no longer be a sacrifice. For neither can the eye that looks lecherously be sacrificed, nor the hand be presented that is grasping and rapacious, nor the feet that go lame and go to play-houses, nor the belly that is the slave of self-indulgence, and kindleth lusts after pleasures, nor the heart that hath rage in it, and harlots’ love, nor the tongue that uttereth filthy things. Hence we must spy out the spots on our body upon every side. For if they that offered the sacrifices of old were bid to look on every side, and were not permitted to offer an animal “that hath anything superfluous or lacking, or is scurvy, or scabbed” (Lev. xxii. 22, 23), much more must we, who offer not senseless animals, but ourselves, exhibit more strictness, and be pure in all respects, that we also may be able to say as did Paul, “I am now ready to be offered, and the time of my departure is at hand.” (2 Tim. iv. 6.) For he was purer than any sacrifice, and so he speaks of himself as “ready to be offered.” But this will be brought about if we kill the old man, if we mortify our members that are upon the earth, if we crucify the world unto ourselves. In this way we shall not need the knife any more, nor altar, nor fire, or rather we shall want all these, but not made with the hands, but all of them will come to us from above, fire from above, and knife also, and our altar will the breadth of Heaven be. For if when Elijah offered the visible sacrifice, a flame, that came down from above consumed the whole water, wood, and stones, much more will this be done upon thee. And if thou hast aught in thee relaxed and secular, and yet offerest the sacrifice with a good intention, the fire of the Spirit will come down, and both wear away that worldliness, and perfect (so Field: mss. “carry up”) the whole sacrifice. But what is “reasonable (λογικὴ) service?” It means spiritual ministry, conversation according to Christ. As then he that ministereth in the house of God, and officiateth, of whatever sort he may be, then collects himself (συστέλλεταιEzech. xliv. 19), and becomes more dignified;342 σεμνότερος, which implies reverence as well as dignity. The word before probably refers also to dress. See Ex. xxviii. 43, but in this case the outward act so truly represents the inward, that it is difficult to separate them. so we ought to be minded all our whole life as serving and ministering. And this will be so, if every day you bring Him sacrifices (3 mss. “thyself as a sacrifice”), and become the priest of thine own body, and of the virtue of thy soul; as, for example, when you offer soberness, when alms-giving, when goodness and forbearance. For in doing this thou offerest “a reasonable service” (or worship, λατρείαν), that is, one without aught that is bodily, gross, visible. Having then raised the hearer by the names bestowed, and having shown that each man is a priest of his own flesh by his conversation, he mentions also the way whereby we may compass all this. What then is the way?

Ver. 2. “And be not fashioned343 A.V. conformed to. The translation is altered to express the distinction noticed in the comment. after this world; but be ye transformed by the renewing of your mind.”

For the fashion of this world is grovelling and worthless, and but for a time, neither hath ought of loftiness, or lastingness, or straightforwardness, but is wholly perverted. If then thou wouldest walk upright (or aright ὀρθὰ), figure not thyself after the fashion of this life present. For in it there is nought abiding or stable. And this is why he calls it a fashion (σχἥμα); and so in another passage, “the fashion of this world passeth away.” (1 Cor. vii. 31.) For it hath no durability or fixedness, but all in it is but for a season; and so he calls it this age (or world, Gr. αἰ& 241·ν), hereby to indicate its liableness to misfortune, and by the word fashion its unsubstantialness. For speak of riches, or of glory, or beauty of person, or of luxury, or of whatever other of its seemingly great things you will, it is a fashion only, not reality, a show and a mask, not any abiding substance (ὑπόστασις). But “be not thou fashioned after this, but be transformed,” he says, “by the renewing of your mind.” He says not change the fashion, but “be transformed” (μεταμορφοὕ), to show that the world’s ways are a fashion, but virtue’s not a fashion, but a kind of real form,344 μορφὴ. See Phil. ii. 6, 7, 8, and St. Chrysostom on the passage, Hom. vi. pp. 363, sqq. O.T. with a natural beauty of its own, lacking not the trickeries and fashions of outward things, which no sooner appear than they go to nought. For all these things, even before they come to light, are dissolving. If then thou throwest the fashion aside, thou wilt speedily come to the form.345 The two words here rendered: “be fashioned” and “be transformed” differ as the terms (σχῆμα and μορφή) which underlie them differ. “The term μορφή, form, strictly denotes, not an external pose suitable for imitation, like σχῆμα, attitude, but an organic form, the natural product of a principle of life which manifests itself thus.” Godet. “Be not conformed, but be transformed” (A.V.) marks well the distinction.—G.B.S. For nothing is more strengthless than vice, nothing so easily wears old. Then since it is likely that being men they would sin every day, he consoles his hearer by saying, “renew thyself” from day to day. This is what we do with houses, we keep constantly repairing them as they wear old, and so do thou unto thyself. Hast thou sinned to-day? hast thou made thy soul old? despair not, despond not, but renew it by repentance, and tears (Hilary on Ps. cxix.), and confession, and by doing of good things. And never fail of doing this. And how are we to do this?

“That ye may prove (things more expedient (διαφέροντα), and know346 See the note of Matthiæ on the place. Nearly all mss. have and know; it seems a slip of memory; see Rom. ii. 18.) what is that good, and acceptable, and perfect will of God.”

Either he means by this, be renewed, that ye may learn what is more expedient for you, and what the will of God. Or rather, that ye can get so renewed if ye learn the things expedient, and what God may will. For if thou see this, and know how to distinguish the nature of things, thou art in possession of the whole way of virtue. And who, it may be said, is ignorant of what is expedient, and what is the will of God? They that are flurried with the things of this world, they that deem riches an enviable thing, they that make light of poverty, they that follow after power, they that are gaping after outward glory, they that think themselves great men when they raise fine houses, and buy costly sepulchres, and keep herds of slaves, and carry a great swarm of eunuchs about with them; these know not what is expedient for them, or what the will of God is. For both of these are but one thing. For God willeth what things are expedient for us, and what God willeth, that is also expedient for us. What then are the things which God willeth? to live in poverty, in lowliness of mind, in contempt of glory; in continency, not in self-indulgence; in tribulation, not in ease; in sorrow, not in dissipation and laughter; in all the other points whereon He hath given us laws. But the generality do even think these things of ill omen;347 οἰωνίζονται v. Jung. ad J. Poll. v. 163. Dem. adv. Aristog. 1. (794, 5), it means to make a sign of detestation on meeting anything counted unlucky. so far are they from thinking them expedient, and the will of God. This then is why they never can come near even to the labors for virtue’s sake. For they that do not know so much even as what virtue may be, but reverence vice in its place, and take unto their bed the harlot instead of the modest wife, how are they to be able to stand aloof from the present world? Wherefore we ought above all to have a correct estimate of things, and even if we do not follow after virtue, to praise virtue, and even if we do not avoid vice, to stigmatize vice, that so far we may have our judgments uncorrupted. For so as we advance on our road, we shall be able to lay hold on the realities. This then is why he also bids you be renewed, “that ye may prove what is the will of God.” But here he seems to me to be attacking the Jews too, who cling to the Law. For the old dispensation was a will of God, yet not the ultimate purpose, but allowed owing to their feebleness. But that which is a perfect one, and well-pleasing, is the new conversation. So too when he called it “a reasonable service,” it was to set it in contrast with that other (v. note p. 496) that he gave it such a name.

Ver. 3. “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.”

After saying above, “I beseech you by the mercies,” here he says again, “by the grace.” Observe the teacher’s lowliness of mind, observe a spirit quite subdued! He means to say that he is in no respect worthy to be trusted in such an exhortation and counsel. But at one time he takes the mercies of God along with him, at another His grace. It is not my word, he would say, that I am speaking, but one from God. And he does not say, For I say unto you by the wisdom of God, or, for I say unto you by the Law given of God, but, “by the grace,” so reminding them continually of the benefits done them, so as to make them more submissive, and to show that even on this account, they were under an obligation to obey what is here said. “To every man that is among you.” Not to this person and to that merely, but to the governor and to the governed, to the slave and to the free, to the unlearned and to the wise, to the woman and to the man, to the young and to the old. For the Law is common to all as being the Lord’s. And by this he likewise makes his language inoffensive, setting the lessons he gives to all, even to such as do not come under them, that those who do come under them may with more willingness accept such a reproof and correction. And what dost thou say? Let me hear. “Not to think more highly than he ought to think.” Here he is bringing before us the mother of good deeds, which is lowliness of mind, in imitation of his own Master. For as He, when He went up into the mountain, and was going to give a tissue of moral precepts, took this for his first beginning, and made this the foundation, in the words, “Blessed are the poor in spirit” (Matt. v. 3); so Paul too, as he has now passed from the doctrinal parts to those of a more practical kind, has taught us virtue in general terms, by requiring of us the admirable sacrifice; and being on the point of giving a more particular portrait of it, he begins from lowliness of mind as from the head, and tells us, “not to think more highly of one’s self than one ought to think,” (for this is His will), (many mss. om. for etc.), “but to think soberly.” But what he means is about this. We have received wisdom not that we should use it to make us haughty, but to make us sober-minded. And he does not say in order to be lowly in mind, but in order to sobriety, meaning by sobriety (σωφροσύνη) here not that virtue which contrasts with lewdness, nor the being free from intemperance, but being sober and healthful in mind. And the Greek name of it means keeping the mind safe.348 σώζουσαν τὴν φρόνησιν, Aristot. Eth. vi. To show then that he who is not thus modest (μετριάζοντα), cannot be sober either, that is, cannot be staid and healthful minded (because such an one is bewildered, and out, of his wits, and is more crazed than any madman), he calls lowliness of mind, soberness of mind.

“According as God hath dealt to every man the measure of faith.” For since having gifts given them had made many unreasonably elated, both with these and with the Corinthians, see how he lays open the cause of the disease, and gradually removes it. For after saying that we should think soberly, he proceeds, “according as God hath dealt to every man the measure of faith,” meaning here the gift by faith: and by using the word “dealt,” he solaces him who had the less, and humbles him who had the greater share. For if God dealt it, and it is no achievement of thine, why think highly of thyself? But if any one says that faith here does not mean the gift, this would only the more show that he was humbling the vain boasters. For if that which is the cause of the gift (so Field with most mss.: Vulg. “If the faith by which miracles are wrought is the cause of the gift”), that faith by which miracles are wrought, be itself from God, on what ground dost thou think highly of thyself? If He had not come, or been incarnate, then the things of faith would not have fared well either. And it is from hence that all the good things take their rise. But if it is He that giveth it, He knoweth how He dealeth it. For He made all, and taketh like care of all. And as His giving came of His love towards man, so doth the quantity which He giveth. For was He Who had shown His goodness in regard to the main point, which is the giving of the gift, likely to neglect thee in regard to the measure? For had He wished to do thee dishonor, then He had not given them at all. But if to save thee and to honor thee was what He had in view (and for this He came and distributed such great blessings), why art thou confounded and disturbed, and abusest thy wisdom to foolishness, making thyself more disgraceful than one who is by nature so? For being foolish by nature is no ground of complaint. But being foolish through wisdom, is at once bereaving one’s self of excuse, and running into greater punishment.

Such then are those, who pride themselves upon their wisdom, and fall into the excess of recklessness.349 This word has been sometimes translated haughtiness, but means something more; usually the recklessness of despair, but sometimes that of pride. For recklessness of all things makes a person a fool. Wherefore the Prophet calls the barbarian by this name. But “the fool,” he says, “shall speak folly.” (Is. xxxii. 6.) But that you may see the folly of him from his own words, hear what he says. “Above the stars of heaven will I place my throne, and I will be like the Most High.” (ib. xiv. 14.) “I will take hold of the world as a nest, and as eggs that are left will I take them away.” (ib. x. 14.) Now what can be more foolish than these words? And every instance of haughty language immediately draws on itself this reproach. And if I were to set before you every expression of them that are reckless, you would not be able to distinguish whether the words are those of a reckless man or a fool. So entirely the same is this failing and that. And another of a strange nation says again, “I am God and not man” (Ezech. xxviii. 2); and another again, Can God save you, or deliver you out of my hand?” (Dan. iii. 15.) And the Egyptian too, “I know not the Lord, neither will I let Israel go.” (Ex. v. 2.) And the foolish body in the Psalmist is of this character, who hath “said in his heart, There is no God.” (Ps. xiv. 1.) And Cain, “Am I my brother’s keeper?” (Gen. iv. 9.) Can you now distinguish whether the words are those of the reckless or those of the fool? For recklessness going out of due bounds, and being a departure from reason (whence its name recklessness, ἀπόνοια), maketh men both fools and vainglorious. For likewise, “the beginning of wisdom is the fear of the Lord” (Prov. ix. 10), so then the beginning of folly is surely not knowing the Lord. If then knowing be wisdom, and not knowing Him folly, and this ignorance come of haughtiness (ὑπερηφανία), (for the beginning of haughtiness is the not knowing of the Lord), then is haughtiness the extreme of folly. Such was Nabal, if not to Godward, at least toward man, having become senseless from his recklessness. But he afterwards died of fear. For when any falleth from the measure of wisdom, he becomes at once a coward and bold (θρασυδειλοὶ Ar. Eth. iii.), his soul having been made feeble. For as the body when it loseth its proper tone having become out of condition, is a prey to any disease, thus too the soul when it hath lost its greatness of nature and lowly-mindedness, having gotten any feeble habit (ἕξιν), becomes fearful, as well as bold and unreasonable, and loses its powers of self-consciousness. And he that has lost these, how is he to know things above himself? For as he that is seized with a frenzy, when he has so lost them, knoweth not even what is right before him; and the eye, when it is dimmed, darkeneth all the other members; so doth it happen with this recklessness. Wherefore these are more miserable than the mad, or than those silly by nature. For like them they stir laughter, and like them they are ill-tempered. And they are out of their wits as the others are, but they are not pitied as they are. And they are beside themselves, as are these, but they are not excused, as are these, but are hated only. And while they have the failings of either, they are bereaved of the excuse of either, being ridiculous not owing to their words only, but to their whole appearance also. For why, pray, dost thou stiffen up thy neck? or why walk on tiptoe? why knit up thy brows? why stick thy breast out? Thou canst not make one hair white or black, (Matt. v. 36) and thou goest with as lofty gait as if thou couldest command everything. No doubt thou wouldest like to have wings, and not go upon the earth at all! No doubt thou wouldest wish to be a prodigy! For hast thou not made thyself prodigious now, when thou art a man and triest to fly? or rather flying from within, and bloated in every limb? What shall I call thee to quit thee of thy recklessness? Shall I call thee ashes, and dust, and smoke, and pother? I have described thy worthlessness to be sure, but still I have not laid hold of the exact image I wanted. For I want to put their bloatedness before me, and all its emptiness. What image am I to find then which will suit with all this? To me it seems to be like tow in a blaze. For it seems to swell when lighted, and to lift itself up; but when it is submitted to a slight touch of the hand, it all tumbles down, and turns out to be more worthless than the veriest ashes. Of this sort are the souls of these men; that empty inflatedness of theirs even the commonest attack may humble and bring down. For he that behaves recklessly must of necessity be a thoroughly feeble person, since the height he has is not a sound one, but even as bubbles are easily burst, so are these men easily undone. But if thou dost not believe, give me a bold reckless fellow, and you will find him more cowardly than a hare even at the most trivial circumstance. For as the flame that rises from dry sticks is no sooner lighted than it becomes dust, but stiff logs do not by their nature easily kindle up, and then keep up their flame a long time burning; so souls that be stern and firm are not easily kindled or extinguished; but these men undergo both of these in a single moment. Since then we know this, let us practise humble-mindedness. For there is nothing so powerful as it, since it is stronger even than a rock and harder than adamant, and places us in a safety greater than that of towers and cities and walls, being too high for any of the artillery of the devil. As then recklessness makes men an easy prey even to ordinary occurrences, being, as I was saying, easier broken than a bubble, and rent more speedily than a spider’s web, and more quickly dissolved than a smoke; that we then may be walking upon the strong rock, let us leave that and take to this. For thus in this life present we shall find rest, and shall in the world to come have every blessing, by the grace and love toward man, etc.

ΟΜΙΛΙΑ Κʹ. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοὶ, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν. αʹ. Πολλὰ περὶ τῆς τοῦ Θεοῦ φιλανθρωπίας διαλεχθεὶς, καὶ δείξας αὐτοῦ τὴν ἄφατον κηδεμονίαν, καὶ τὴν ἀπόῤῥητον ἀγαθότητα καὶ οὐδὲ ἐρευνηθῆναι δυναμένην, αὐτὴν λοιπὸν ταύτην προβάλλεται, εἰς τὸ πεῖσαι τοὺς εὐεργετηθέντας ἀξίαν τῆς δωρεᾶς ἐπιδείξασθαι τὴν πολιτείαν. Καὶ τοσοῦτος ὢν καὶ τηλικοῦτος, οὐ παραιτεῖται παρακαλεῖν: καὶ ταῦτα οὐχ ὑπὲρ ὧν αὐτὸς ἔμελλεν ἀπολαύειν, ἀλλ' ὑπὲρ ὧν ἐκεῖνοι κερδανεῖν εἶχον. Καὶ τί θαυμάζεις, εἰ αὐτὸς οὐ παραιτεῖται παρακαλεῖν, ὅπου γε καὶ τοὺς οἰκτιρμοὺς τοῦ Θεοῦ προβάλλεται; Ἐπειδὴ γὰρ τὰ μυρία ἡμῖν ἐντεῦθεν, φησὶν, ἀγαθὰ ἀπὸ τῶν οἰκτιρμῶν τοῦ Θεοῦ, αὐτοὺς αἰδέσθητε, αὐτοὺς δυσωπήθητε. Καὶ γὰρ αὐτοὶ τὴν ἱκετηρίαν τιθέασιν, ἵνα μηδὲν ἀνάξιον αὐτῶν ἐπιδείξησθε. Δι' αὐτῶν οὖν τούτων, φησὶ, παρακαλῶ, δι' ὧν ἐσώθητε: ὥσπερ ἂν εἴ τις τὸν μεγάλα εὐεργετηθέντα ἐντρέψαι βουλόμενος, αὐτὸν τὸν εὐεργετήσαντα ἱκέτην ἀγάγοι. Καὶ τί παρακαλεῖς, εἰπέ μοι; Παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν. Ἐπειδὴ γὰρ εἶπε, Θυσίαν, ἵνα μή τις νομίσῃ, ὅτι κατασφάξαι κελεύει τὰ σώματα, ταχέως ἐπήγαγε, Ζῶσαν. Εἶτα διαιρῶν αὐτὴν ἀπὸ τῆς Ἰουδαϊκῆς, φησὶν, Ἁγίαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λατρείαν ὑμῶν: ἐκείνη γὰρ σωματικὴ, καὶ οὐ σφόδρα εὐάρεστος. Τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν, φησί; Καὶ πολλαχοῦ ἀλλαχοῦ φαίνεται διακρουόμενος αὐτάς. Ἀλλ' οὐχὶ ταύτην, ἀλλὰ καὶ ἐκείνης διδομένης ταύτην ἐζήτει. Διὸ καὶ ἔλεγε, Θυσία αἰνέσεως δοξάσει με: καὶ πάλιν, Αἰνέσω τὸ ὄνομα τοῦ Θεοῦ μου μετ' ᾠδῆς, καὶ ἀρέσει τῷ Θεῷ ὑπὲρ μόσχον νέον, κέρατα ἐκφέροντα καὶ ὁπλάς: καὶ ἀλλαχοῦ ἐκβάλλων αὐτὴν, καὶ λέγων: Μὴ φάγομαι κρέα ταύρων, ἢ αἷμα τράγων πίομαι; ἐπήγαγε, Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου. Οὕτω καὶ Παῦλος ἐνταῦθα κελεύει: Παραστήσατε τὰ σώματα θυσίαν ζῶσαν. Καὶ πῶς ἂν γένοιτο τὸ σῶμα, φησὶ, θυσία; Μηδὲν ὀφθαλμὸς πονηρὸν βλεπέτω, καὶ γέγονε θυσία: μηδὲν ἡ γλῶσσα λαλείτω αἰσχρὸν, καὶ γέγονε προσφορά: μηδὲν ἡ χεὶρ πραττέτω παράνομον, καὶ γέγονεν ὁλοκαύτωμα. Μᾶλλον δὲ οὐκ ἀρκεῖ ταῦτα, ἀλλὰ καὶ τῆς τῶν ἀγαθῶν ἡμῖν ἐργασίας δεῖ, ἵνα ἡ μὲν χεὶρ ἐλεημοσύνην ποιῇ, τὸ δὲ στόμα εὐλογῇ τοὺς ἐπηρεάζοντας, ἡ δὲ ἀκοὴ θείαις σχολάζῃ διηνεκῶς ἀκροάσεσιν. Ἡ γὰρ θυσία οὐδὲν ἔχει ἀκάθαρτον, ἡ θυσία ἀπαρχὴ τῶν ἄλλων ἐστί. Καὶ ἡμεῖς τοίνυν καὶ χειρῶν καὶ ποδῶν καὶ στόματος καὶ τῶν ἄλλων ἁπάντων ἀπαρχώμεθα τῷ Θεῷ: ἡ τοιαύτη θυσία εὐάρεστος, ὡς ἥ γε τῶν Ἰουδαίων καὶ ἀκάθαρτος ἦν. Αἱ θυσίαι γὰρ αὐτῶν, φησὶν, ἄρτος πένθους αὐτοῖς. Ἀλλ' οὐχ ἡ ἡμετέρα. Ἐκείνη τὸ τεθυμένον νεκρὸν ἐναπέφηνεν: αὕτη τὸ τεθυμένον ζῶν ἀπεργάζεται. Ὅταν γὰρ νεκρώσωμεν ἡμῶν τὰ μέλη, τότε δυνησόμεθα ζῇν: καινὸς γὰρ οὗτος τῆς θυσίας ὁ νόμος: διὸ καὶ παράδοξος τοῦ πυρὸς ὁ τρόπος. Οὐδὲ γὰρ ξύλων δεῖται καὶ ὕλης ὑποκειμένης, ἀλλ' αὐτὸ καθ' ἑαυτὸ ζῇ τὸ πῦρ τὸ ἡμέτερον, καὶ οὐδὲ κατακαίει τὸ ἱερεῖον, ἀλλὰ μᾶλλον αὐτὸ ζωοποιεῖ. Ταύτην ἄνωθεν ὁ Θεὸς τὴν θυσίαν ἐζήτει: διὸ καὶ ἔλεγεν ὁ προφήτης, Θυσία τῷ Θεῷ πνεῦμα συντετριμμένον. Καὶ οἱ παῖδες δὲ οἱ τρεῖς ταύτην προσῆγον λέγοντες: Οὐκ ἔστιν ἄρχων οὐδὲ προφήτης οὐδὲ τόπος τοῦ καρπῶσαι καὶ εὑρεῖν ἔλεος, ἀλλ' ἐν ψυχῇ συντετριμμένῃ καὶ πνεύματι ταπεινώσεως προσδεχθείημεν. Σκόπει δὲ πῶς καὶ ἑκάστῃ λέξει μετὰ πολλῆς κέχρηται τῆς ἀκριβείας. Οὐ γὰρ εἶπε, Ποιήσατε τὰ σώματα ὑμῶν θυσίαν, ἀλλὰ, Παραστήσατε. ὡς ἂν εἰ ἔλεγε, Μηδὲν λοιπὸν κοινὸν ἔχετε πρὸς αὐτά: ἑτέρῳ αὐτὰ ἐξεδώκατε. Καὶ γὰρ οἱ τοὺς ἵππους τοὺς πολεμιστηρίους παριστῶντες, οὐδὲν λοιπὸν κοινὸν πρὸς αὐτοὺς ἔχουσι. Καὶ σὺ τοίνυν παρέστησας τῷ πολέμῳ τῷ κατὰ τοῦ διαβόλου τὰ μέλη, καὶ τῇ παρατάξει τῇ φοβερᾷ: μὴ κάθελκε πρὸς ἰδιωτικὰς αὐτὰ διακονίας. Καὶ ἕτερον δὲ ἐκ τούτου δείκνυσιν, ὅτι καὶ δόκιμα αὐτὰ δεῖ ποιεῖν, εἴ γε παριστᾷν μέλλομεν. Οὐ γάρ τινι τῶν ἐπιγείων ἀνθρώπων, ἀλλ' αὐτῷ παριστῶμεν αὐτὰ τῷ βασιλεῖ τῶν ὅλων Θεῷ, οὐχ ἵνα πολεμῇ μόνον, ἀλλ' ἵνα καὶ αὐτὸν ἐπικαθήμενον ἔχῃ τὸν βασιλέα. Οὐδὲ γὰρ παραιτεῖται ἐπικαθῆσθαι τοῖς μέλεσιν ἡμῶν, ἀλλὰ καὶ σφόδρα τοῦτο βούλεται: καὶ ὅπερ βασιλεὺς οὐκ ἂν ἕλοιτο ὁμόδουλος ἡμῖν, τοῦτο ὁ τῶν ἀγγέλων Δεσπότης αἱρεῖται. Ἐπεὶ οὖν καὶ παρίστασθαι μέλλει, καὶ θυσία ἐστὶ, πάντα μῶμον περίελε: ὡς ἐὰν ἔχῃ μῶμον, οὐκέτ' ἂν εἴη θυσία. Οὐδὲ γὰρ ὀφθαλμὸς δύναται τυθῆναι πορνικὰ βλέπων, οὐ χεὶρ παραστῆναι ἁρπάζουσα καὶ πλεονεκτοῦσα, οὐ πόδες χωλὰ βαδίζοντες καὶ ἐπὶ θέατρα ἀναβαίνοντες, οὐ γαστὴρ τρυφῇ δουλεύουσα, καὶ τῶν ἡδονῶν ἀνάπτουσα τὰς ἐπιθυμίας, οὐ καρδία θυμὸν ἔχουσα καὶ ἔρωτα πορνικὸν, οὐ γλῶττα αἰσχρὰ φθεγγομένη. βʹ. Διὸ χρὴ πανταχόθεν μωμοσκοπεῖσθαι τὸ σῶμα τὸ ἡμέτερον. Εἰ γὰρ οἱ τὰς παλαιὰς ἀναφέροντες θυσίας ἐκελεύοντο πάντα περισκοπεῖν, καὶ οὔτε ὠτότμητον, οὔτε κολοβόκερκον, οὔτε ψωραγριῶντα, οὔτε λειχῆνα ἔχοντα, ἐπετρέποντο ἀναφέρειν: πολλῷ μᾶλλον ἡμᾶς τοὺς οὐ πρόβατα ἄλογα, ἀλλ' ἑαυτοὺς ἀναφέροντας, πλείονα ἀκρίβειαν ἐπιδείκνυσθαι χρὴ, καὶ πάντοθεν εἶναι καθαροὺς, ἵνα δυνηθῶμεν καὶ ἡμεῖς κατὰ Παῦλον λέγειν: Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκε. Καὶ γὰρ θυσίας ἁπάσης καθαρώτερος ἦν: διὸ καὶ σπονδὴν ἑαυτὸν ἐκάλει. Ἔσται δὲ τοῦτο, ἐὰν ἀνέλωμεν τὸν παλαιὸν ἄνθρωπον, ἐὰν νεκρώσωμεν τὰ μέλη τὰ ἐπὶ τῆς γῆς, ἐὰν σταυρώσωμεν τὸν κόσμον ἑαυτοῖς. Οὕτως οὐδὲ μαχαίρας δεησόμεθα λοιπὸν, οὐδὲ θυσιαστηρίου, οὐδὲ πυρός: μᾶλλον δὲ τούτων ἁπάντων δεησόμεθα, πλὴν οὐ χειροποιήτων, ἀλλ' ἄνωθεν ἡμῖν ἅπαντα ἥξει, καὶ τὸ πῦρ ἄνωθεν καὶ ἡ μάχαιρα, καὶ τὸ θυσιαστήριον ἡμῖν ἔσται τοῦ οὐρανοῦ τὸ πλάτος. Εἰ γὰρ, τοῦ Ἠλίου θυσίαν ἀναφέροντος αἰσθητὴν, λαμπὰς ἄνωθεν κατενεχθεῖσα πάντα ἀνάλωσε, καὶ τὸ ὕδωρ καὶ τὰ ξύλα καὶ τοὺς λίθους: πολλῷ μᾶλλον ἐπὶ σοῦ τοῦτο ἔσται. Κἂν ἔχῃς τι διαῤῥέον καὶ βιωτικὸν, προσαγάγῃς δὲ θυσίαν μετὰ γνώμης ὀρθῆς, κατελθὸν τοῦ Πνεύματος τὸ πῦρ, καὶ τὸ βιωτικὸν ἐκεῖνο δαπανήσει, καὶ τὴν προσφορὰν ἀνύσει πᾶσαν. Τί δέ ἐστι λογικὴ λατρεία; Ἡ πνευματικὴ διακονία, ἡ πολιτεία ἡ κατὰ Χριστόν. Καθάπερ οὖν ὁ ἐν τῷ οἴκῳ τοῦ Θεοῦ διακονούμενος, καὶ ἱερωμένος, οἷος ἂν ᾖ, συστέλλεται τότε καὶ σεμνότερος γίνεται: οὕτω καὶ ἡμᾶς τὸν ἅπαντα βίον διακεῖσθαι χρὴ, ὡς λατρεύοντας καὶ ἱερωμένους. Ἔσται δὲ τοῦτο, ἐὰν καθ' ἑκάστην ἡμέραν προσφέρῃς αὐτῷ θύματα, καὶ ἱερεὺς τοῦ οἰκείου σώματος γίνῃ, καὶ τῆς κατὰ ψυχὴν ἀρετῆς: οἷον, ὅταν σωφροσύνην προσενέγκῃς, ὅταν ἐλεημοσύνην, ὅταν ἐπιείκειαν καὶ ἀνεξικακίαν. Ταῦτα γὰρ ποιῶν, ἀναφέρεις λογικὴν λατρείαν, τουτέστιν, οὐδὲν ἔχουσαν σωματικὸν, οὐδὲν παχὺ, οὐδὲν αἰσθητόν. Ἐπάρας τοίνυν διὰ τῶν ὀνομάτων τὸν ἀκροατὴν, καὶ ἕκαστον ἱερέα διὰ τῆς ἑαυτοῦ σαρκὸς, διὰ τῆς πολιτείας ἀποφήνας, λέγει καὶ τὸν τρόπον, δι' οὗ δυνατὸν πάντα κατορθοῦν. Τίς οὖν ὁ τρόπος; Μὴ συσχηματίζεσθε, φησὶ, τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν. Καὶ γὰρ χαμαίζηλον τὸ σχῆμα τοῦ αἰῶνος τούτου καὶ εὐτελὲς καὶ πρόσκαιρον, καὶ οὐδὲν ἔχον ὑψηλὸν, οὐδὲν διηνεκὲς, οὐδὲν εὐθὲς, ἀλλὰ πάντα διεστραμμένα. Εἰ τοίνυν ὀρθὰ βούλει βαδίζειν, μὴ τυπώσῃς ἑαυτὸν κατὰ τὸ σχῆμα τοῦ παρόντος βίου: οὐδὲν γὰρ τῶν ἐν αὐτῷ μένον καὶ βεβηκός ἐστι. Διὸ καὶ σχῆμα ἐκάλεσεν αὐτό: καὶ ἀλλαχοῦ πάλιν, Παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου. Οὐδὲν γὰρ διαρκὲς οὐδὲ πεπηγὸς ἔχει, ἀλλὰ πάντα πρόσκαιρα. Διὸ καὶ, Τῷ αἰῶνι τούτῳ, εἶπε: διὰ τούτου μὲν τὸ ἐπίκηρον δηλῶν, διὰ δὲ τοῦ σχήματος τὸ ἀνυπόστατον. Κἂν γὰρ πλοῦτον εἴπῃς, κἂν δόξαν, κἂν σώματος ὥραν, κἂν τρυφὴν, κἂν ἀλλοτιοῦν τῶν δοκούντων εἶναι μεγάλων, σχῆμα μόνον ἐστὶν, οὐ πράγματος ἀλήθεια, ἐπίδειξις καὶ προσωπεῖον, οὐχ ὑπόστασίς τις μένουσα. Ἀλλὰ σὺ μὴ συσχηματίζου τούτῳ, ἀλλὰ μεταμορφοῦ, φησὶν, ἐν τῇ ἀνακαινώσει τοῦ νοός. Οὐκ εἶπε, Μετασχηματίζου, ἀλλὰ, Μεταμορφοῦ, δεικνὺς ὅτι τὸ μὲν τοῦ κόσμου, σχῆμα: τὸ δὲ τῆς ἀρετῆς, οὐ σχῆμα, ἀλλὰ μορφή τις ἀληθὴς φυσικὸν ἔχουσα κάλλος, οὐ δεόμενον τῶν ἔξωθεν ἐπιτριμμάτων τε καὶ σχημάτων, τῶν ὁμοῦ τε φαινομένων καὶ ἀπολλυμένων: καὶ γὰρ ἅπαντα ταῦτα, πρὶν ἢ φανῆναι, λύεται. Ἂν τοίνυν τὸ σχῆμα ῥίψῃς, ταχέως ἐπὶ τὴν μορφὴν ἥξεις. Οὐδὲν γὰρ τῆς κακίας ἀσθενέστερον, οὐδὲν οὕτω παλαιοῦται ῥᾳδίως. Εἶτα ἐπειδὴ ἀνθρώπους ὄντας εἰκὸς καθ' ἑκάστην ἁμαρτάνειν τὴν ἡμέραν, παραμυθεῖται τὸν ἀκροατὴν λέγων, ὅτι Καθ' ἑκάστην ἀνακαίνου σαυτόν. Ὅπερ ἐπὶ τῶν οἰκιῶν ποιοῦμεν, παλαιουμένας αὐτὰς ἀεὶ διορθοῦντες, τοῦτο καὶ ἐπὶ σαυτοῦ ποίει. Ἥμαρτες σήμερον; ἐπαλαίωσάς σου τὴν ψυχήν; Μὴ ἀπογνῷς μηδὲ ἀναπέσῃς, ἀλλ' ἀνακαίνισον αὐτὴν μετανοίᾳ καὶ δάκρυσι καὶ ἐξομολογήσει καὶ τῇ τῶν ἀγαθῶν ἐργασίᾳ: καὶ μηδέποτε τοῦτο διαλίπῃς ποιῶν. Καὶ πῶς δυνησόμεθα τοῦτο ποιεῖν; Εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. Ἢ τοῦτό φησιν, Ἀνανεώθητε ἵνα μάθητε τὰ συμφέροντα καὶ τὸ θέλημα τοῦ Θεοῦ: ἢ ὅτι Οὕτω δύνασθε ἀνανεωθῆναι, ἐὰν μάθητε τὰ συμφέροντα, καὶ τί ποτε βούλεται ὁ Θεός. Ἂν γὰρ ἴδῃς τοῦτο, καὶ τῶν πραγμάτων μάθῃς διαγινώσκειν τὰς φύσεις, ἐπελάβου τῆς ὁδοῦ τῆς κατ' ἀρετὴν ἁπάσης. Καὶ τίς ἀγνοεῖ τὰ συμφέροντα, φησὶ, καὶ τί τὸ θέλημα τοῦ Θεοῦ; Οἱ πρὸς τὰ παρόντα ἐπτοημένοι πράγματα, οἱ πλοῦτον ζηλωτὸν εἶναι νομίζοντες, καὶ πενίαν ἐξευτελίζοντες, οἱ δυναστείας διώκοντες, οἱ πρὸς τὴν δόξαν τὴν ἔξωθεν κεχηνότες, οἱ μεγάλους ἑαυτοὺς εἶναι νομίζοντες, ὅταν οἰκίας λαμπρὰς ἐγείρωσι, καὶ τάφους πολυτελεῖς πρίωνται, καὶ ἀνδραπόδων ἀγέλας ἔχωσι, καὶ πολὺν εὐνούχων περιφέρωσιν ἐσμόν. Οὗτοι καὶ τὰ συμφέροντα αὐτοῖς καὶ τὸ θέλημα τοῦ Θεοῦ ἀγνοοῦσι: καὶ γὰρ ἀμφότερα ταῦτα ἕν τί ἐστι. γʹ. Τά τε γὰρ συμφέροντα ἡμῖν ὁ Θεὸς βούλεται: καὶ ἃ βούλεται ὁ Θεὸς, ταῦτα καὶ συμφέροντα ἡμῖν. Τίνα οὖν ἐστιν, ἅπερ ὁ Θεὸς βούλεται; Ἐν πενίᾳ ζῇν, ἐν ταπεινοφροσύνῃ, ἐν ὑπεροψίᾳ δόξης, ἐν ἐγκρατείᾳ, οὐκ ἐν τρυφῇ, ἐν θλίψει, οὐκ ἐν ἀνέσει, ἐν τῷ πένθει, οὐκ ἐν τῷ διαχεῖσθαι καὶ γελᾷν, ἐν τοῖς ἄλλοις οἷς ἐνομοθέτησεν ἅπασιν. Ἀλλ' οἱ πολλοὶ ταῦτα καὶ οἰωνίζονται, τοσοῦτον ἀπέχουσι νομίζειν εἶναι τὰ συμφέροντα, καὶ Θεοῦ θελήματα. Διά τοι τοῦτο οὐδὲ ἐγγύς ποτε τῶν ὑπὲρ τῆς ἀρετῆς ἐλθεῖν δυνήσονται πόνων. Οἱ γὰρ μηδὲ αὐτὸ τοῦτο, ὅ τι ποτέ ἐστιν ἀρετὴ εἰδότες, ἀλλὰ τὴν κακίαν ἀντὶ ταύτης θαυμάζοντες, καὶ τὴν πόρνην ἀντὶ τῆς σώφρονος γυναικὸς ἑαυτοῖς συγκατακλείοντες, πότε δυνήσονται ἀποστῆναι τοῦ παρόντος αἰῶνος; Διὸ χρὴ πρὸ τῶν ἄλλων ἁπάντων τὴν κρίσιν ἡμῖν εἶναι τῶν πραγμάτων διηρθρωμένην: κἂν μὴ μετίωμεν ἀρετὴν, ἐπαινεῖν ἀρετήν: κἂν μὴ φύγωμεν κακίαν, κακίζειν πονηρίαν, ἵνα τέως τὰς ψήφους ἀδεκάστους ἔχωμεν. Οὕτω γὰρ ὁδῷ προβαίνοντες, καὶ τῶν ἔργων ἐπιλαβέσθαι δυνησόμεθα. Διά τοι τοῦτο καὶ αὐτὸς κελεύει ἀνανεοῦσθαι, Εἰς τὸ δοκιμάζειν ὑμᾶς, τί τὸ θέλημα τοῦ Θεοῦ. Ἐνταῦθα δέ μοι καὶ Ἰουδαίων καθάπτεσθαι δοκεῖ, τῶν ἐχομένων τοῦ νόμου. Θέλημα μὲν γὰρ ἦν τοῦ Θεοῦ καὶ ἡ παλαιὰ πολιτεία: ἀλλ' οὐ προηγούμενον, ἀλλὰ διὰ τὴν ἐκείνων ἀσθένειαν συγχωρηθέν: τὸ δὲ τέλειον καὶ εὐάρεστον, ἡ καινὴ πολιτεία. Καὶ γὰρ λογικὴν ὅτε ἐκάλεσε λατρείαν, πρὸς ἐκείνην ἀντιδιαστέλλων αὐτὴν οὕτως ὠνόμασε. Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι, παντὶ τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρ' ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. Ἀνωτέρω εἰπὼν, Διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ παρακαλῶ ὑμᾶς, ἐνταῦθα πάλιν λέγει, Διὰ τῆς χάριτος. Ὅρα διδασκάλου ταπεινοφροσύνην, ὅρα γνώμην κατεσταλμένην. Οὐδαμοῦ ἑαυτὸν ἀξιόπιστον εἶναί φησι πρὸς τὴν τοιαύτην παραίνεσιν καὶ συμβουλήν: ἀλλὰ ποτὲ μὲν τοὺς οἰκτιρμοὺς τοῦ Θεοῦ παραλαμβάνει μεθ' ἑαυτοῦ, ποτὲ δὲ τὴν χάριν. Οὐ γὰρ ἐμὸν λόγον λέγω, φησὶν, ἀλλὰ τὸν ἀπὸ τοῦ Θεοῦ. Καὶ οὐκ εἶπε, Λέγω γὰρ ὑμῖν διὰ τῆς σοφίας τοῦ Θεοῦ, λέγω γὰρ ὑμῖν διὰ τῆς νομοθεσίας τοῦ Θεοῦ, ἀλλὰ, Διὰ τῆς χάριτος: συνεχῶς τῶν εὐεργεσιῶν ἀναμιμνήσκων, ὥστε εὐγνωμονεστέρους ποιῆσαι, καὶ δεῖξαι καὶ ταύτῃ ὑπευθύνους ὄντας τῇ τῶν λεγομένων ὑπακοῇ. Παντὶ τῷ ὄντι ἐν ὑμῖν. Οὐχὶ τῷ δεῖνι καὶ τῷ δεῖνι μόνον, ἀλλὰ καὶ ἄρχοντι καὶ ἀρχομένῳ, καὶ δούλῳ καὶ ἐλευθέρῳ, καὶ ἰδιώτῃ καὶ σοφῷ, καὶ γυναικὶ καὶ ἀνδρὶ, καὶ νέῳ καὶ γέροντι: κοινὸς γὰρ οὗτος ὁ νόμος, ἐπειδὴ καὶ δεσποτικός. Οὕτω καὶ ἀνεπαχθῆ ποιεῖται τὸν λόγον, πᾶσι προτιθεὶς τὰ διδάγματα, καὶ τοῖς οὐκ οὖσιν ὑπευθύνοις, ἵνα οἱ ὑπεύθυνοι τὴν τοιαύτην ἐπιτίμησιν καὶ διόρθωσιν εὐκολώτερον δέξωνται. Καὶ τί λέγεις, εἰπέ μοι; Μὴ ὑπερφρονεῖν παρ' ὃ δεῖ φρονεῖν. Τὴν μητέρα ἐνταῦθα εἰσάγει τῶν ἀγαθῶν, τὴν ταπεινοφροσύνην, τὸν διδάσκαλον τὸν ἑαυτοῦ μιμούμενος. Καθάπερ γὰρ ἐκεῖνος εἰς τὸ ὄρος ἀναβὰς, καὶ τὸν ἠθικὸν μέλλων ὑφαίνειν λόγον, ἐντεῦθεν ἤρξατο πρῶτον, καὶ ταῦτα κατέβαλε τὰ θεμέλια, οὕτω λέγων: Μακάριοι οἱ πτωχοὶ τῷ πνεύματι: οὕτω καὶ αὐτὸς ἀπὸ τῶν δογματικῶν ἐπὶ τὰ ἠθικώτερα νῦν ἐκβὰς, ἐδίδαξε μὲν καθόλου τὴν ἀρετὴν, τὴν θαυμαστὴν θυσίαν παρ' ἡμῶν ἀπαιτήσας: μέλλων δὲ αὐτὴν κατὰ μέρος ὑπογράφειν, ὥσπερ ἀπὸ κεφαλῆς, τῆς ταπεινοφροσύνης ἄρχεται, καί φησι, Μὴ ὑπερφρονεῖν παρ' ὃ δεῖ φρονεῖν: τοῦτο γάρ ἐστι τὸ θέλημα τοῦ Θεοῦ: Ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν: Ἐλάβομεν φρόνησιν, οὐχ ἵνα εἰς ἀπόνοιαν αὐτῇ χρησώμεθα, ἀλλ' ἵνα εἰς σωφροσύνην. Καὶ οὐκ εἶπεν, εἰς τὸ ταπεινοφρονεῖν, ἀλλ' Εἰς τὸ σωφρονεῖν: σωφροσύνην ἐνταῦθα λέγων, οὐ τὴν ἀντιδιαστελλομένην τῇ ἀσελγείᾳ ἀρετὴν, οὐδὲ τὸ ἀπηλλάχθαι ἀκολασίας, ἀλλὰ τὸ νήφειν καὶ ὑγιαίνειν κατὰ διάνοιαν: καὶ γὰρ καὶ τοῦτο σωφροσύνη λέγεται ἀπὸ τοῦ σώας ἔχειν τὰς φρένας. Δεικνὺς τοίνυν, ὅτι τὸν μὴ μετριάζοντα οὐδὲ σωφρονεῖν ἔνι, τουτέστι, καθεστηκέναι καὶ ὑγιαίνειν, ἀλλὰ παραπαίει καὶ ἐξέστηκεν ὁ τοιοῦτος, καὶ παραπλῆγος παντός ἐστι μανικώτερος, σωφροσύνην ἐκάλεσε τὴν ταπεινοφροσύνην. Ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. Ἐπειδὴ γὰρ τῶν χαρισμάτων ἡ δόσις πολλοὺς εἰς ἀπόνοιαν ἐπῆρε καὶ παρὰ τούτοις καὶ παρὰ Κορινθίοις, ὅρα πῶς τὴν αἰτίαν τοῦ νοσήματος δήλην ποιεῖ, καὶ κατὰ μικρὸν ὑποσύρει. Εἰπὼν γὰρ, ὅτι δεῖ φρονεῖν εἰς τὸ σωφρονεῖν, ἐπήγαγεν: Ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως, πίστιν ἐνταῦθα τὸ χάρισμα καλῶν. Εἰπὼν δὲ, ὅτι ἐμέρισε, καὶ τὸν ἔλαττον εἰληφότα παρεμυθήσατο, καὶ τὸν μείζονος ἀπολαύσαντα κατέστειλεν. Εἰ γὰρ ὁ Θεὸς ἐμέρισε, καὶ μὴ σὸν τὸ κατόρθωμα, τί μέγα φρονεῖς; δʹ. Εἰ δέ τις τὴν πίστιν ἐνταῦθα μὴ τὸ χάρισμα λέγοι καλεῖσθαι, καὶ τοῦτο πάλιν μειζόνως δείκνυσιν αὐτὸν ταπεινοῦντα τοὺς ἀλαζόνας. Εἰ γὰρ τοῦ χαρίσματος αἴτιον ἡ πίστις, καθ' ἣν τὰ θαύματα γίνεται, καὶ τοῦτο παρὰ τοῦ Θεοῦ, πόθεν μέγα φρονεῖς; καὶ γὰρ, εἰ μὴ παρεγένετο, μηδὲ ἐσαρκώθη, οὐδ' ἂν τὰ τῆς πίστεως προεχώρησεν. Ὥστε πάντα ἐκεῖθεν τὴν ἀρχὴν ἔχει τὰ ἀγαθά. Εἰ δὲ αὐτὸς δίδωσιν, οἶδε πῶς μερίζει: πάντας γὰρ αὐτὸς ἐποίησε, καὶ πάντων ὁμοίως κήδεται. Καὶ ὥσπερ τὸ δοῦναι ἀπὸ φιλανθρωπίας γέγονεν, οὕτω καὶ πόσον δοῦναι. Οὐ γὰρ δὴ περὶ τὸ κεφάλαιον ἐπιδειξάμενος τὴν ἀγαθότητα, ὅπερ ἐστὶ τὸ δοῦναι τὰ χαρίσματα, ἐν τῷ μέτρῳ σε προδιδόναι ἔμελλεν. Εἰ μὲν γὰρ ἀτιμάσαι ἐβούλετο, οὐδ' ἂν ἔδωκε τὴν ἀρχήν: εἰ δὲ σῶσαι καὶ τιμῆσαι ἐσπούδακε (διὰ γὰρ τοῦτο καὶ παρεγένετο, καὶ τοσαῦτα διένειμεν ἀγαθὰ), τίνος ἕνεκεν θορυβῇ καὶ ταράττῃ καὶ εἰς μωρίαν ἀποκέχρησαι τῇ φρονήσει, μειζόνως τοῦ φύσει τοιούτου καταισχύνων σαυτόν; Τὸ μὲν γὰρ ἀπὸ φύσεως γενέσθαι μωρὸν, οὐκ ἔγκλημα: τὸ δὲ διὰ φρονήσεως γενέσθαι μωρὸν, καὶ συγγνώμης ἐστέρηται καὶ μείζονα φέρει τὴν κόλασιν. Τοιοῦτοι οἱ ἐπὶ σοφίᾳ μέγα φρονοῦντές εἰσι, καὶ εἰς ἀπόνοιαν ἐμπίπτοντες τὴν ἐσχάτην. Οὐδὲν γὰρ οὕτω μωρὸν ὡς ἀπόνοια ποιεῖ. Διὸ καὶ ὁ προφήτης οὕτως ἐκάλει τὸν βάρβαρον λέγων, Ὁ δὲ μωρὸς μωρὰ λαλήσει. Ἵνα δὲ καὶ ἀπὸ τῶν ῥημάτων αὐτῶν μάθῃς αὐτοῦ τὴν μωρίαν, ἄκουσον τί φησιν: Ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου, καὶ ἔσομαι ὅμοιος τῷ Ὑψίστῳ. Καταλήψομαι τῇ χειρί μου τὴν οἰκουμένην ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ. Τούτων οὖν τῶν ῥημάτων τί μωρότερον γένοιτ' ἄν; Καὶ ἑκάστη δὲ μεγαληγορία τοῦτο εὐθέως ἐπισπᾶται τὸ ὄνειδος. Κἂν ἕκαστον ῥῆμα τῶν ἀπονενοημένων εἰς μέσον ἀγάγω, οὐ δυνήσῃ διαγνῶναι πότερον ἀπονενοημένου ἢ μωροῦ τὰ ῥήματα: οὕτως ἕν ἐστι τουτὶ τὸ ἐλάττωμα. Καὶ γὰρ ἕτερος βάρβαρος πάλιν φησὶν, Ἐγώ εἰμι θεὸς, καὶ οὐκ ἄνθρωπος: καὶ ἄλλος πάλιν, Μὴ δυνήσεται ὁ Θεὸς σῶσαι ὑμᾶς, ἢ ἐξελέσθαι ἐκ τῶν χειρῶν μου; καὶ ὁ Αἰγύπτιος δὲ, Οὐκ οἶδα τὸν Κύριον, καὶ τὸν Ἰσραὴλ οὐκ ἐξαποστελῶ: καὶ ὁ παρὰ τῷ προφήτῃ ἄφρων τοιοῦτός τις ἐστὶ, λέγων ἐν τῇ καρδίᾳ αὐτοῦ, Οὐκ ἔστι Θεός: καὶ ὁ Κάϊν δὲ, Μὴ φύλαξ ἐγώ εἰμι τοῦ ἀδελφοῦ μου; Ἄρα μὴ δύνασαι διαγνῶναι πότερον ἀπονενοημένων, ἢ μωρῶν τὰ ῥήματα; ἡ γὰρ ἀπόνοια τῆς συμμετρίας ἐκπίπτουσα καὶ ἀπὸ τοῦ νοῦ γινομένη (διὸ καὶ ἀπόνοια λέγεται), καὶ μωροὺς καὶ ἀλαζόνας ἐργάζεται. Καὶ εἰ ἀρχὴ σοφίας φόβος Κυρίου, οὐκοῦν ἀρχὴ μωρίας τὸ μὴ εἰδέναι τὸν Κύριον. Εἰ τοίνυν τὸ εἰδέναι σοφία, τὸ μὴ εἰδέναι μωρία, τὸ δὲ μὴ εἰδέναι ἐξ ὑπερηφανίας γίνεται (ἀρχὴ γὰρ ὑπερηφανίας τὸ μὴ εἰδέναι τὸν Κύριον), ἄρα ἡ ὑπερηφανία μωρία ἐσχάτη. Τοιοῦτος ἦν καὶ ὁ Ναβὰλ, εἰ καὶ μὴ πρὸς Θεὸν, ἀλλὰ πρὸς ἄνθρωπον, ἐξ ἀπονοίας ἀνόητος γεγονώς: ἀλλ' ὕστερον ἀπέθανε τῷ δέει. Ὅταν γάρ τις ἐκπέσῃ τοῦ μέτρου τῆς φρονήσεως, καὶ δειλὸς ὁμοῦ καὶ θρασὺς γίνεται, τῆς ψυχῆς ἀσθενοῦς γινομένης. Καθάπερ γὰρ τὸ σῶμα, ὅταν τὴν σύμμετρον ἀπολέσῃ κρᾶσιν, γινόμενον δύσκρατον, πᾶσιν ἁλίσκεται τοῖς πάθεσιν: οὕτω καὶ ἡ ψυχὴ, ἐπειδὰν τὸ μεγαλοφυὲς ἀπολέσῃ καὶ τὸ ταπεινοφρονεῖν, ἕξιν δεξαμένη τινὰ ἀσθενῆ, καὶ δειλὴ καὶ θρασεῖα καὶ ἀνόητος γίνεται, καὶ ἑαυτὴν ἀγνοήσει λοιπόν. Ὁ δὲ ἑαυτὸν ἀγνοῶν, πῶς τὰ ὑπὲρ ἑαυτὸν εἴσεται; Καθάπερ γὰρ ὁ φρενίτιδι κατεχόμενος, ὅταν ἑαυτὸν ἀγνοήσῃ, οὐδὲ τὰ πρὸ τῶν ποδῶν οἶδε: καὶ ὀφθαλμὸς, ὅταν αὐτὸς πηρωθῇ, πάντα σκοτοῖ τὰ λοιπὰ μέλη: οὕτω καὶ ἐπὶ τῆς ἀπονοίας συμβαίνει. Διὸ καὶ τῶν μαινομένων εἰσὶν ἀθλιώτεροι οὗτοι, καὶ τῶν φύσει μωρῶν. Καὶ γὰρ ὁμοίως τούτοις γέλωτα κινοῦσι, καὶ ὁμοίως ἐκείνοις εἰσὶν ἀηδεῖς: καὶ ἐξεστήκασι μὲν ὥσπερ ἐκεῖνοι, ἀλλ' οὐκ ἐλεοῦνται ὥσπερ ἐκεῖνοι: παραφρονοῦσι δὲ ὥσπερ οὗτοι, ἀλλ' οὐ συγγινώσκονται ὥσπερ οὗτοι, ἀλλὰ μισοῦνται μόνον: καὶ τὰ ἐλαττώματα ἑκατέρων ἔχοντες, τῆς συγγνώμης ἑκατέρων ἐστέρηνται, οὐκ ἀπὸ τῶν ῥημάτων μόνον, ἀλλὰ καὶ ἀπὸ τῶν σχημάτων ὄντες καταγέλαστοι. Τί γὰρ, εἰπέ μοι, τὸν αὐχένα ἀνατείνεις; τί δὲ βαδίζεις ἐπ' ἄκρων ὀνύχων; τί τὰς ὀφρῦς ἀνασπᾷς; τί τὸ στῆθος φυσᾷς; Τρίχα οὐ δύνασαι ποιῆσαι λευκὴν ἢ μέλαιναν, καὶ ὡς πάντων κρατῶν, οὕτως ἀεροβατεῖς; Τάχα ἐβούλου σοι καὶ πτερὰ φῦναι, ἵνα μὴ βαδίζῃς ἐπὶ τῆς γῆς: τάχα καὶ τέρας εἶναι ἐπιθυμεῖς. Νῦν γὰρ οὐχὶ τέρας σαυτὸν πεποίηκας, ἄνθρωπος μὲν ὢν, πέτασθαι δὲ ἐπιχειρῶν; μᾶλλον δὲ καὶ πετόμενος ἔνδοθεν, καὶ φλεγμαίνων πάντοθεν; Τί σὲ καλέσω, καὶ καθελῶ σου τὴν ἀπόνοιαν; Ἂν εἴπω σε τέφραν καὶ κόνιν καὶ καπνὸν καὶ κονιορτὸν, εἶπον μὲν τὴν εὐτέλειαν, οὐδέπω δὲ ἀκριβῶς τῆς εἰκόνος ἐπελαβόμην ἧς ἐβουλόμην: καὶ γὰρ καὶ τὴν φλεγμονὴν καὶ τὸ διάκενον αὐτῶν ἅπαν παραστῆσαι βούλομαι. Ποίαν οὖν ἂν εὕροιμεν τούτοις εἰκόνα ἁρμόζουσαν; Ἐμοὶ δοκοῦσι στυπείῳ καταφλεχθέντι προσεοικέναι. Καὶ γὰρ ἐκεῖνο δοκεῖ μετὰ τὸν ἐμπρησμὸν οἰδεῖν, καὶ ὑπερανεστηκέναι: μικρὰν δὲ χειρὸς ἁφὴν ὑπομεῖναν, κατηνέχθη τε ἅπαν, καὶ τέφρας ἁπάσης εὐτελέστερον ἐφάνη. Τοιαῦται καὶ τούτων αἱ ψυχαί: τὸ γὰρ φύσημα αὐτῶν τὸ διάκενον, καὶ ἡ τυχοῦσα προσβολὴ δυνήσεται ταπεινώσαι καὶ καθελεῖν. Τὸν γὰρ ἀπονενοημένον ἀνάγκη πάντως καὶ ἀσθενῆ τινα εἶναι: οὐ γάρ ἐστι τὸ ὕψος ὑγιὲς, ἀλλ' ὥσπερ αἱ πομφόλυγες εὐκόλως ῥήγνυνται, οὕτω καὶ οὗτοι ῥᾳδίως ἀπόλλυνται. Εἰ δὲ ἀπιστεῖς, δός μοι θρασὺν καὶ ἀπονενοημένον, καὶ πεπτωκότος δειλότερον ὄψει γινόμενον καὶ ἀπὸ τῆς τυχούσης περιστάσεως. Ὥσπερ γὰρ ἡ μὲν ἀπὸ φρυγάνων αἰρομένη φλὸξ ὁμοῦ τε ἀνήφθη, καὶ κόνις ἐγένετο, ἡ δὲ τῶν στερεῶν ξύλων φύσις οὔτε ἐξάπτεται ῥᾳδίως, καὶ ἐπὶ πολὺ διατηρεῖ καιομένην τὴν φλόγα: οὕτω καὶ αἱ ψυχαὶ αἱ μὲν στεῤῥαὶ καὶ βεβηκυῖαι, οὐκ εὐκόλως οὔτε ἐκκαίονται οὔτε σβέννυνται: οὗτοι δὲ ἀμφότερα ταῦτα ἐν μιᾷ καιροῦ ῥοπῇ πάσχουσι. Ταῦτ' οὖν εἰδότες, τὴν ταπεινοφροσύνην ἀσκῶμεν. Οὐδὲν γὰρ αὐτῆς δυνατώτερον, ἀλλὰ καὶ πέτρας ἰσχυροτέρα, καὶ ἀδάμαντος στεῤῥοτέρα, καὶ πύργων καὶ πόλεων καὶ τείχους ἐν μείζονι καθίστησιν ἡμᾶς ἀσφαλείᾳ, πάντων ὑψηλοτέρα γενομένη τῶν τοῦ διαβόλου μηχανημάτων: ὥσπερ οὖν ἡ ἀπόνοια καὶ τοῖς τυχοῦσιν εὐχειρώτους ποιεῖ, πομφόλυγος, ὥσπερ ἔφην, εὐκολώτερον ῥηγνυμένη, καὶ ἀράχνης ταχύτερον σχιζομένη, καὶ καπνοῦ θᾶττον διαλυομένη. Ἵν' οὖν ἐπὶ τῆς στεῤῥᾶς πέτρας ὦμεν βεβηκότες, ἐκείνην ἀφέντες, ταύτην ἑλώμεθα. Οὕτω γὰρ καὶ ἐν τῷ παρόντι βίῳ ἀνάπαυσιν εὑρήσομεν, καὶ κατὰ τὸν μέλλοντα αἰῶνα πάντων ἀπολαύσομεν τῶν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.