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to him from the fruits of his righteousness. And everyone who theologizes in an orderly manner, so as not to fall away from the correct conception of the Father, and of 29.285 the divinity of the Only-begotten, and of the glory of the Holy Spirit, this one brings glory and honor to the Lord. And he increases the glory who is able to give the reasons according to which all things were created, and according to which they are held together, with his providence reaching to the smallest things, and according to which after the economy here it will be brought to judgment. He who has been able to contemplate each thing himself with clear and unconfused reasoning, and after he himself has contemplated, is able to present to others the things concerning the goodness of God and his just judgment, this is the one who brings glory and honor to the Lord, and who has used a life fitting for such contemplation. For the light of such a one shines before men, the Father in heaven being glorified in word and in deed and through all kinds of manly virtues. But he who is excited about human glory does not bring glory and honor to the Lord; nor he who honors silver; nor he who honors the pleasures of the body; nor he who admires doctrines foreign to piety. For just as through good works we bring glory to the Lord, so through evil works the opposite. For to those who sin what does it say? My name is blasphemed among the nations because of you. And again the Apostle: Through the transgression of the law you dishonor God. For contempt and scorn for the laws is an insult to the lawgiver. And of a badly managed house in which there is anger and clamor, insolence and laughter, luxury and debauchery, impurity and licentiousness, the dishonor and shame of what is done returns upon its master. It is then consistent for us to understand that, just as in good works God is glorified, so in evil works the enemy is glorified. For when, having taken the members of Christ, I make them members of a prostitute, I have transferred the glory to the one destroying me from the one saving me. And the unbeliever exchanges the glory of the incorruptible God for an image of corruptible man, and of birds, and of four-footed animals and of reptiles on the earth. And he who reveres and serves the creation rather than the creator, does not bring glory to God, but to the creatures. Therefore let him who calls something a creature, and then worships it, recognize his own portion with which he will be ranked. Let us fear therefore lest, offering glory and boasting to the devil through our sin, we be handed over with him to eternal shame. For that our sin becomes glory for the one working it in us, understand what is said through an image. When two generals oppose one another, whenever this battalion conquers, its commander receives the glory; but when the opposite prevails, the honor again passes to that one. Thus in your good works it is the Lord who is glorified, 29.288 but in the opposite works, the adversary. And do not consider the enemies far from me, nor observe the generals from afar; but examine yourself, and you will find the whole truth of the image. For when the mind wrestles with passion, if it prevails through vigor and attention, it receives the prize of victory over the passion, and as it were crowns God through itself. But when, having become soft, it yields to pleasure, becoming a slave and a captive to sins, it adds boasting and arrogance and pride to the enemy. Worship the Lord in his holy court. After the bearing of the sought-after fruits, worship is necessary. But a worship not outside the Church, but performed in the very court of God. Do not, he says, devise for me your own courts and synagogues. There is one holy court of God. The synagogue of the Jews was formerly a court; but after the sin against Christ their dwelling became desolate. For this reason also the Lord: And other sheep I have, which are not of this court. Speaking of those from the gentiles predestined for salvation, he shows

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αὐτῷ ἀπὸ καρπῶν αὐτοῦ δικαιοσύνης. Καὶ πᾶς δὲ ὁ ἐπιτεταγμένως θεολογῶν, ὡς μὴ ἀπο πίπτειν τῆς ὀρθῆς περὶ Πατρὸς ἐννοίας, καὶ περὶ 29.285 τῆς τοῦ Μονογενοῦς θεότητος, καὶ περὶ τῆς τοῦ ἁγίου Πνεύματος δόξης, οὗτος φέρει τῷ Κυρίῳ δόξαν καὶ τιμήν. Ἐπιτείνει δὲ τὴν δόξαν ὁ δυνάμενος τοὺς λό γους ἀποδιδόναι καθ' οὓς ἔκτισται τὰ σύμπαντα, καὶ καθ' οὓς συγκρατεῖται, τῆς ἀπ' αὐτοῦ προνοίας μέχρι τῶν μικροτάτων διικνουμένης, καὶ καθ' οὓς μετὰ τὴν ὧδε οἰκονομίαν ὑπὸ τὴν κρίσιν ἀχθήσεται. Ὁ τρα νοῖς καὶ ἀσυγχύτοις λογισμοῖς αὐτός τε θεωρῆσαι τὰ καθ' ἕκαστον δυνηθεὶς, καὶ μετὰ τὸ αὐτὸς τεθεωρη κέναι, δυνάμενος καὶ ἑτέροις τὰ περὶ τῆς ἀγαθότη τος τοῦ Θεοῦ καὶ τῆς δικαίας κρίσεως αὐτοῦ παραστῆσαι, οὗτός ἐστιν ὁ φέρων τῷ Κυρίῳ δόξαν καὶ τιμὴν, καὶ ὁ τῷ ἁρμόζοντι τῇ τοιαύτῃ θεωρίᾳ κεχρημένος βίῳ. Τοῦ γὰρ τοιούτου λάμπει τὸ φῶς ἔμπροσθεν τῶν ἀνθρώπων, καὶ λόγῳ καὶ ἔργῳ καὶ διὰ παντοδαπῶν ἀνδραγαθημάτων δοξαζομένου τοῦ ἐν οὐρανοῖς Πατρός. Οὐ φέρει δὲ τῷ Κυρίῳ δόξαν καὶ τιμὴν ὁ περὶ τὴν ἀνθρωπίνην ἐπτοημένος δόξαν· οὐδὲ ὁ τιμῶν ἀργύριον· οὐδὲ ὁ τὰς ἡδονὰς τιμῶν τοῦ σώ ματος· οὐδὲ ὁ θαυμάζων τὰ ἀλλότρια τῆς θεοσεβείας δόγματα. Ὥσπερ γὰρ διὰ τῶν ἀγαθῶν ἔργων δόξαν φέρομεν τῷ Κυρίῳ, οὕτω διὰ τῶν πονηρῶν ἔργων τὸ ἐναντίον. Τοῖς γὰρ ἁμαρτάνουσι τί λέγει; Τὸ ὄνομά μου δι' ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσι. Καὶ πάλιν ὁ Ἀπόστολος· ∆ιὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις. Ὕβρις γάρ ἐστι τῷ νο μοθέτῃ ἡ τῶν νόμων ὑπεροψία καὶ καταφρόνησις. Καὶ οἰκίας κακῶς οἰκουμένης ἐν ᾗ θυμὸς καὶ κραυγὴ, ὕβρις καὶ γέλως, τρυφὴ καὶ ἀσωτία, ἀκαθαρσία καὶ ἀσέλγεια, ἐπὶ τὸν κρατοῦντα αὐτῆς ἡ ἀτιμία καὶ ἡ αἰσχύνη τῶν γινομένων ἐπάνεισιν. Ἀκόλουθον δὲ νοεῖν ἡμᾶς, ὅτι, ὥσπερ ἐν τοῖς ἀγαθοῖς ἔργοις δοξά ζεται ὁ Θεὸς, οὕτως ἐν τοῖς πονηροῖς δοξάζεται ὁ ἐχθρός. Ὅταν γὰρ, ἄρας τὰ μέλη τοῦ Χριστοῦ, ποιήσω μέλη πόρνης, μετήνεγκα τὴν δόξαν ἐπὶ τὸν ἀπολλύντα με ἀπὸ τοῦ σώζοντός με. Καὶ ὁ ἄπι στος μεταλλάσσει τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν εἰ κόνι φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν, καὶ τετραπό δων καὶ ἑρπετῶν τῶν ἐπὶ τῆς γῆς. Καὶ ὁ σεβόμενος καὶ ὁ λατρεύων τῇ κτίσει παρὰ τὸν κτίσαντα, οὐ τῷ Θεῷ φέρει δόξαν, ἀλλὰ τοῖς κτίσμασιν. Ὥστε ὁ κτίσμα λέγων τι, εἶτα προσκυνῶν, γνωριζέτω ἑαυτοῦ τὴν μερίδα μεθ' ἧς τετάξεται. Φοβηθῶμεν οὖν μὴ, δόξαν καὶ καύχημα διὰ τῆς ἁμαρτίας ἡμῶν τῷ δια βόλῳ προσφέροντες, μετ' αὐτοῦ τῇ αἰωνίᾳ αἰσχύ νῃ παραδοθῶμεν. Ὅτι γὰρ ἡ ἁμαρτία ἡμῶν δόξα τῷ ἐνεργοῦντι αὐτὴν ἐν ἡμῖν γίνεται, νόησον δι' εἰκόνος τὸ λεγόμενον. ∆ύο στρατηγῶν ἀντεπιόντων ἀλλήλοις, ὅταν μὲν τοῦτο νικᾷ τὸ τάγμα, ὁ στρατοπεδάρχης αὐτοῦ τὴν δόξαν φέρεται· ὅταν δὲ τὸ ἐναντίον ἐπι κρατῇ, ἐπ' ἐκεῖνον πάλιν ἡ τιμὴ μεταπίπτει. Οὕτως ἐν μὲν τοῖς ἀγαθοῖς σου ἔργοις Κύριός ἐστιν ὁ δοξα 29.288 ζόμενος, ἐν δὲ τοῖς ἐναντίοις ὁ ἐναντίος. Καὶ μὴ μα κράν μοι περινόει τοὺς πολεμίους, μηδὲ πόῤῥω θεν ἀποσκόπει τοὺς στρατηγούς· ἀλλὰ σεαυτὸν ἐπί σκεψαι, καὶ πᾶσαν τὴν ἀλήθειαν τῆς εἰκόνος εὑρήσεις. Ὅταν γὰρ νοῦς παλαίῃ τῷ πάθει, ἐὰν μὲν δι' εὐτο νίας καὶ προσεχείας ἐπικρατῇ, φέρεται κατὰ τοῦ πάθους τὰ νικητήρια, καὶ οἱονεὶ στεφανοῖ δι' ἑαυ τοῦ τὸν Θεόν. Ὅταν δὲ καταμαλακισθεὶς ὑποκύψῃ τῇ ἡδονῇ, δοῦλος καὶ αἰχμάλωτος ταῖς ἁμαρτίαις γενόμενος, καύχημα καὶ ἔπαρσιν καὶ ὑπερηφανίας προσ τίθησι τῷ ἐχθρῷ. Προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐ τοῦ. Μετὰ τὴν καρποφορίαν τῶν ἐπιζητουμένων, ἀναγκαία ἡ προσκύνησις. Προσκύνησις δὲ ἡ οὐκ ἔξω τῆς Ἐκκλησίας, ἀλλ' ἐν αὐτῇ τῇ αὐλῇ τοῦ Θεοῦ τελου μένη. Μή μοι, φησὶν, ἰδίας αὐλὰς καὶ συναγωγὰς ἐπινοεῖτε. Μία ἐστὶν αὐλὴ ἁγία τοῦ Θεοῦ. Ἦν αὐλὴ πρότερον ἡ τῶν Ἰουδαίων συναγωγή· ἀλλὰ μετὰ τὴν εἰς Χριστὸν ἁμαρτίαν ἐγένετο ἡ ἔπαυλις αὐτῶν ἠρη μωμένη. ∆ιὰ τοῦτο καὶ ὁ Κύριος· Καὶ ἄλλα πρό βατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης. Τοὺς ἀπὸ τῶν ἐθνῶν προωρισμένους εἰς σωτηρίαν λέγων, δείκνυσιν