Homily XXVII.

2 Cor. xii. 11

I am become foolish in glorying; ye compelled me:  for I ought to have been commended of you.

Having fully completed what he had to say about his own praises, he did not stay at this; but again excuses himself and asks pardon for what he said, declaring that his doing so was of necessity and not of choice. Still nevertheless, although there was necessity, he calls himself “a fool.” And when he began indeed, he said, “As foolish receive me,” and “as in foolishness;” but now, leaving out the ‘as,’ he calls himself “foolish.” For after he had established the point he wished by saying what he did, he afterwards boldly and unsparingly grapples with all failing of the sort, teaching all persons that none should ever praise himself where there is no necessity, seeing that even where a reason for it existed, Paul termed himself a fool [for so doing]. Then he turns the blame also of his so speaking not upon the false Apostles, but wholly upon the disciples. For “ye,” he saith, “compelled me.” ‘For if they gloried, but were not by doing so leading you astray nor causing your destruction, I should not have been thus led on to descend unto this discussion: but because they were corrupting the whole Church, with a view to your advantage I was compelled to become foolish.’ And he did not say, ‘For I feared lest if they obtained the highest estimation with you, they should sow their doctrines,’ yet this indeed he set down above when he said, “I fear, lest by any means, as the serpent deceived Eve, so your minds should be corrupted.” (Chap. xi. 3.) Here however he does not so express himself, but in a more commanding manner and with more authority, having gained boldness from what he had said, “For I ought to have been commended of you.” Then he also assigns the reason; and again he mentions not his revelations nor his miracles only, but his temptations also.

“For in nothing was I behind the chiefest Apostles.” See how he here too again speaks out with greater authoritativeness. For, before indeed he said, “I reckon I am not a whit behind,” but here, after those proofs, he now boldly speaks out asserting the fact, as I said, thus absolutely. Not that even thus he departs from the mean, nor from his proper character. For as though he had uttered something great and exceeding his deserts, in that he numbered himself with the Apostles, he thus again speaks modestly, and adds,

Ver. 12. “Although I be nothing, the signs of an Apostle were wrought among you.”

‘Look not thou at this,’ he says, ‘whether I be mean and little, but whether thou hast not enjoyed those things which from an Apostle it was meet thou shouldest enjoy.’ Yet he did not say ‘mean,’ but what was lower, “nothing.” For where is the good of being great, and of use to nobody? even as there is no advantage in a skilful physician if he heals none of those that be sick. ‘Do not then,’ he says, ‘scrutinize this that I am nothing, but consider that, that wherein ye ought to have been benefitted, I have failed in nothing, but have given proof of mine Apostleship. There ought then to have been no need for me to say aught.’ Now he thus spoke, not as wanting to be commended, (for how should he, he who counted heaven itself to be a small thing in comparison with his longing after Christ?) but as desiring their salvation. Then lest they should say, ‘And what is it to us, even though thou wast not a whit behind the very chiefest Apostles?’ he therefore added,

“The signs of an Apostle were wrought among you in all patience, and by signs and wonders.” Amazing! what a sea of good works hath he traversed in a few words!  And observe what it is he puts first, “patience.” For this is the note of an Apostle, bearing all things nobly. This then he expressed shortly by a single word; but upon the miracles, which were not of his own achieving, he employs more. For consider how many prisons, how many stripes, how many dangers, how many conspiracies, how many sleet-showers of temptations, how many civil, how many foreign wars, how many pains, how many attacks he has implied here in that word, “patience!” And by “signs” again, how many dead raised, how many blind healed, how many lepers cleansed, how many devils cast out!  Hearing these things, let us learn if we happen upon a necessity for such recitals to cut our good deeds short, as he too did.

[2.] Then lest any should say, Well! if thou be both great, and have wrought many things, still thou hast not wrought such great things, as the Apostles have in the other Churches, he added,

Ver. 13. “For what is there wherein ye were made inferior to the rest of the Churches?”

‘Ye were partakers,’ he says, ‘of no less grace than the others.’ But perhaps some one will say, ‘What can be the reason that he turns the discourse upon the Apostles, abandoning the contest against the false Apostles?’ Because he is desirous to erect their spirits yet further, and to show that he is not only superior to them, but not even inferior to the great Apostles. Therefore, surely, when he is speaking of those he says, “I am more;” but when he compares himself with the Apostles, he considers it a great thing648    ἀγαπητὸν. not to be “behind,” although he labored more than they. And thence he shows that they insult the Apostles, in holding him who is their equal second to these men.

“Except it be that I myself was not a burden to you?” Again he has pronounced their rebuke with great severity. And what follows is of yet more odious import.

“Forgive me this wrong.” Still, nevertheless, this severity contains both words of love and a commendation of themselves; if, that is, they consider it a wrong done to them, that the Apostle did not consent to receive aught from them, nor relied on them enough to be supported by them. ‘If,’ says he, ‘ye blame me for this:’ he did not say, ‘Ye blame me wrongly,’ but with great sweetness, ‘I ask your pardon, forgive me this fault.’ And observe his prudence. For because the mooting this continually tended to bring disgrace upon them, he continually softens it down; saying above, for instance, “As the truth of Christ is in me, this boasting shall not be stopped in me;” (Chap. xi. 10.) then again, “Because I love you not? God knoweth..…But that I may cut off occasion from them that desire occasion, and that wherein they glory, they may be found even as we.” (Chap. xi. 11, 12.) And in the former Epistle “What is my reward then?” Verily, “that when I preach the Gospel, I may make the Gospel without charge.” (1 Cor. ix. 18.) And here; “Forgive me this wrong.” For every where he avoids showing that it is on account of their weakness he taketh not [from them]; and here not to wound them. And therefore here he thus expresses himself; ‘If ye think this to be an offense, I ask forgiveness.’ Now he spoke thus, at once to wound and to heal. For do not say this, I pray thee; ‘If thou meanest to wound, why excuse it? but if thou excusest it, why wound?’ For this is wisdom’s part, at once to lance, and to bind up the sore. Then that he may not seem, as he also said before, to be continually harping upon this for the sake of receiving from them, he remedies this [suspicion], even in his former Epistle, saying, “But I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorying void;” (1 Cor. ix. 15.) but here with more sweetness and gentleness. How, and in what manner?

Ver. 14. “Behold this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.”

What he says is this; ‘It is not because I do not receive of you that I do not come to you; nay, I have already come twice; and I am prepared to come this third time, “and I will not be a burden to you.”’ And the reason is a noble one. For he did not say, ‘because ye are mean,’ ‘because ye are hurt at it,’ ‘because, ye are weak:’ but what? “For I seek not yours, but you.” ‘I seek greater things; souls instead of goods; instead of gold, salvation.’ Then because there still hung about the matter some suspicion, as if he were displeased at them; he therefore even states an argument. For since it was likely they would say, ‘Can you not have both us and ours?’ he adds with much grace this excuse for them, saying, “For the children ought not to lay up for the parents, but the parents for the children;” instead of teachers and disciples, employing the term parents and children, and showing that he does as a matter of duty what was not of duty. For Christ did not so command, but he says this to spare them; and therefore he adds also something further. For he did not only say that “the children ought not to lay up,” but also that the parents ought to. Therefore since it is meet to give,

Ver. 15. “I will most gladly spend and be spent for your souls.”

‘For the law of nature indeed has commanded the parents to lay up for the children; but I do not do this only, but I give myself also besides.’ And this lavishness of his, the not only not receiving, but giving also besides, is not in common sort but accompanied with great liberality, and out of his own want; for the words, “I will be spent,” are of one who would imply this. ‘For should it be necessary to spend my very flesh, I will not spare it for your salvation.’ And that which follows contains at once accusation and love, “though the more abundantly I love you, the less I be loved.” ‘And I do this,’ he says, ‘for the sake of those who are beloved by me, yet love me not equally.’ Observe then, now, how many steps there are in this matter649    Or, his conduct.. He had a right to receive, but he did not receive; here is good work the first: and this, though in want; [good work] the second; and though preaching to them, the third; he gives besides, the fourth; and not merely gives, but lavishly650    μετὰ ἐπιτάσεως. too, the fifth; not money only, but himself, the sixth; for those who loved him not greatly, the seventh; and for those whom he greatly loved, the eighth.

[3.] Let us then also emulate this man!  For it is a serious charge, the not loving even; but becomes more serious, when although one is loved he loveth not. For if he that loveth one that loveth him be no better than the publicans; (Matt. v. 46.) he that doth not so much as this ranks with the beasts; yea rather, is even below them. What sayest thou, O man? Lovest thou not him that loveth thee? What then dost thou live for? Wherein wilt thou be of use hereafter651    λοιπόν.? in what sort of matters? in public? in private? By no means; for nothing is more useless than a man that knows not to love. This law even robbers have oftentimes respected, and murderers, and housebreakers; and having only taken salt with one, have been made his friends652    μετετάξαντο., letting the board change their disposition, and thou that sharest not salt only, but words and deeds, and comings in and goings out, with him, dost thou not love? Nay: those that live impurely lavish even whole estates on their strumpets; and thou who hast a worthy love, art thou so cold, and weak, and unmanly, as not to be willing to love, even when it costs thee nothing? ‘And who,’ one asks, ‘would be so vile, who such a wild beast, as to turn away from and to hate him that loves him?’ Thou dost well indeed to disbelieve it, because of the unnaturalness of the thing; but if I shall show that there are many such persons, how shall we then bear the shame?  For when thou speakest ill of him whom thou lovest, when thou hearest another speak ill of him and thou defendest him not, when thou grudgest that he should be well accounted of, what sort of affection is this? And yet it is not sufficient proof of love, not grudging, nor yet again not being at enmity or war with, but only supporting653    συγκροτεῖν. and advancing him that loves thee: but when a man does and says everything to pull down his neighbor even, what can be more wretched than such a spirit? Yesterday and the day before his friend, thou didst both converse and eat with him: then because all at once thou sawest thine own member highly thought of, casting off the mask of friendship, thou didst put on that of enmity, or rather of madness. For glaring madness it is, to be annoyed at the goodness of neighbors; for this is the act of mad and rabid dogs. For like them, these also fly at all men’s faces, exasperated with envy. Better to have a serpent twining about one’s entrails than envy crawling in us. For that it is often possible to vomit up by means of medicines, or by food to quiet:  but envy twineth not in entrails but harboreth in the bosom of the soul, and is a passion hard to be effaced. And indeed if such a serpent were within one, it would not touch men’s bodies so long as it had a supply of food; but envy, even though thou spread for it ever so endless a banquet, devoureth the soul itself, gnawing on every side, tearing, tugging, and it is not possible to find any palliative whereby to make it quit its madness, save one only, the adversity of the prosperous; so is it appeased, nay rather, not so even. For even should this man suffer adversity, yet still he sees some other prosperous, and is possessed by the same pangs, and everywhere are wounds, everywhere blows. For it is not possible to live in the world and not see persons well reputed of. And such is the extravagance of this distemper, that even if one should shut its victim up at home, he envies the men of old who are dead.

Now, that men of the world should feel in this way, is indeed a grievous thing, yet it is not so very dreadful; but that those who are freed from the turmoils of busy life should be possessed by this distemper,—this is most grievous of all. And I could have wished indeed to be silent: and if silence took away too the disgrace of those doings, it were a gain to say nothing: if however, though I should hold my peace the doings will cry out more loudly than my tongue, no harm will accrue from my words, because of their parading654    ἐκπομπευομένων. these evils before us, but possibly some gain and advantage. For this distemper has infected even the Church, it has turned everything topsy-turvy, and dissevered the connection of the body, and we stand opposed to each other, and envy supplies us arms. Therefore great is the disruption. For if when all build up, it is a great thing if our disciples stand; when all at once are pulling down, what will the end be?

[4.] What doest thou, O man? Thou thinkest to pull down thy neighbor’s; but before his thou pullest down thine own. Seest thou not them that are gardeners, that are husbandmen, how they all concur in one object? One hath dug the soil, another planted, a third carefully covered the roots, another watereth what is planted, another hedges it round and fortifies it, another drives off the cattle; and all look to one end, the safety of the plant. Here, however, it is not so: but I plant indeed myself, and another shakes and disturbs [the plant.] At least, allow it to get nicely fixed, that it may be strong enough to resist the assault. Thou destroyest not my work, but abandonest thine own. I planted, thou oughtest to have watered. If then thou shake it, thou hast torn it up by the roots, and hast not wherein to display thy watering. But thou seest the planter highly esteemed. Fear not: neither am I anything, nor thou. “For neither is he that planteth nor he that watereth any thing;” (1 Cor. iii. 7.) one’s is the work, God’s. So it is with Him thou fightest and warrest, in plucking up what is planted.

Let us then at length come to our sober senses again, let us watch. For I fear not so much the battle without, as the fight within; for the root also, when it is well fitted into the ground, will suffer no damage from the winds; but if it be itself shaken, a worm gnawing through it from within, the tree will fall, even though none molest it. How long gnaw we the root of the Church like worms? For of earth such imaginings are begotten also, or rather not of earth, but of dung, having corruption for their mother; and they cease not from the detestable flattery that is from women655    Old Lat. ‘we cease not;’ in either case he means, ‘preachers cease not to court such flattery.’. Let us at length be generous men, let us be champions of philosophy, let us drive back the violent career of these evils. For I behold the mass of the Church prostrate now, as though it were a corpse. And as in a body newly dead, one may see eyes and hands and feet and neck and head, and yet no one limb performing its proper office; so, truly, here also, all who are here are of the faithful, but their faith is not active; for we have quenched its warmth and made the body of Christ a corpse. Now if this sounds awful when said, it is much more awful when it appears in actions. For we have indeed the name of brothers, but do the deeds of foes; and whilst all are called members, we are divided against each other like wild beasts. I have said this not from a desire to parade our condition, but to shame you and make you desist. Such and such a man goes into a house; honor is paid to him; thou oughtest to give God thanks because thy member is honored and God is glorified; but thou doest the contrary: thou speakest evil of him to the man that honored him, so that thou trippest up the heels of both, and, besides, disgracest thyself. And wherefore, wretched and miserable one?  Hast thou heard thy brother praised, either amongst men or women?656    Bened. inserts, ‘and hast been grieved,’ but the insertion is not countenanced by the mss.  Add to his praises, for so thou shalt praise thyself also. But if thou overthrow the praise, first, thou hast spoken evil of thyself, having so acquired an ill character, and thou hast raised him the higher. When thou hearest one praised, become thou a partner in what is said; if not in thy life and virtue, yet still in rejoicing over his excellencies. Hath such an one praised? Do thou too admire: so shall he praise thee also as good and candid. Fear not, as though thou wast ruining thine own interest by thy praises of another: for this is [rather] the result of accusation of him. For mankind is of a contentious spirit; and when it sees thee speaking ill of any, it heaps on its praises, wishing to mortify by so doing; and reprobates those that are accusers, both in its own mind and to others. Seest thou what disgrace we are the causes of to ourselves? how we destroy and rend the flock?  Let us at length be members (of one another), let us become one body. And let him that is praised repudiate the praises, and transfer the encomium to his brother; and let him that hears another praised, feel pleasure to himself. If we thus come together ourselves, we shall also draw unto ourselves the Head; but if we live parted657    διῳκισμένοι. from each other, we shall also put from us the aid which comes from thence; and when that is put aside, the body will receive great damage, not being bound together658    σφιγγόμενον. from above. That this then may not happen, let us, banishing ill will and envy, and despising what the many may think of us, embrace love and concord. For thus we shall obtain both the present good things and those to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father together with the Holy Ghost, be glory, might, honor, now and forever, and world without end. Amen.

ΟΜΙΛΙΑ ΚΖʹ. Γέγονα ἄφρων καυχώμενος: ὑμεῖς με ἠναγκά σατε. Ἐγὼ γὰρ ὤφειλον ὑφ' ὑμῶν συν ίστασθαι. αʹ. Ἀπαρτίσας τὸν περὶ τῶν οἰκείων ἐγκωμίων λόγον, οὐκ ἔστη μέχρι τούτου, ἀλλὰ ἀπολογεῖται πάλιν, καὶ συγγνώμην ὑπὲρ τῶν εἰρημένων αἰτεῖ, ἀνάγκης εἶναι λέγων τὸ πρᾶγμα, οὐ προαιρέσεως. Ἀλλ' ὅμως καὶ ἀνάγκης οὔσης, ἄφρονα ἑαυτὸν καλεῖ. Ἀρχόμενος μὲν οὖν ἔλεγεν, Ὡς ἄφρονα δέξασθέ με, καὶ, Ὡς ἐν ἀφροσύνῃ: νυνὶ δὲ τὸ, ὡς, ἀνελὼν, ἄφρονα ἑαυτὸν καλεῖ. Μετὰ γὰρ τὸ κατασκευάσαι διὰ τῶν εἰρημένων ἅπερ ἤθελε, θαῤῥῶν λοιπὸν καὶ ἀφειδῶς ἐπιλαμβάνεται τοῦ τοιούτου ἐλαττώματος, παιδεύων ἅπαντας μηδέποτε ἀνάγκης οὐκ οὔσης, ἑαυτόν τινα ἐγκωμιάζειν, ὅπου γε καὶ αἰτίας ὑποκειμένης, ἄφρονα ἑαυτὸν ὁ Παῦλος ὠνόμασεν. Εἶτα καὶ τὴν αἰτίαν τῶν εἰρημένων οὐκ ἐπὶ τοὺς ψευδαποστόλους, ἀλλ' ἐπὶ τοὺς μαθητὰς ἅπασαν περιτρέπει. Ὑμεῖς γὰρ, φησὶν, ἠναγκάσατε. Εἰ μὲν γὰρ ἐκαυχῶντο, καὶ μὴ μετὰ τῆς ὑμετέρας τοῦτο ἐποίουν πλάνης, μηδὲ ὑμᾶς ἀπώλλυον, οὐκ ἂν οὕτω προήχθην εἰς τούτους ἐμαυτὸν καθεῖναι τοὺς λόγους: ἐπειδὴ δὲ ὁλόκληρον Ἐκκλησίαν διέφθειρον, πρὸς τὸ συμφέρον ὑμῖν ὁρῶν, ἠναγκάσθην ἄφρων γενέσθαι. Καὶ οὐκ εἶπεν: Ἔδεισα γὰρ μὴ τὰ πρωτεῖα παρ' ὑμῖν ἐνεγκάμενοι, τὰ παρ' ἑαυτῶν κατασπείρωσιν: ἀλλὰ τοῦτο μὲν οὖν ἀνωτέρω τέθεικεν εἰπὼν, Φοβοῦμαι μή πως, ὡς ὁ ὄφις Εὔαν ἠπάτησεν, οὕτω φθαρῇ τὰ νοήματα ὑμῶν: ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ αὐθεντικώτερον, καὶ μετὰ πλείονος ἐξουσίας, ἔχων ἐκ τῶν εἰρημένων τὴν παῤῥησίαν. Ἐγὼ γὰρ ὤφειλον ὑφ' ὑμῶν συνίστασθαι. Εἶτα καὶ τὴν αἰτίαν τίθησι: καὶ οὐ λέγει πάλιν τὰς ἀποκαλύψεις, οὐδὲ τὰ σημεῖα μόνον, ἀλλὰ καὶ τοὺς πειρασμούς. Οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων. Ὅρα πῶς πάλιν καὶ ἐνταῦθα ἐξουσιαστικώτερον φθέγγεται. Ἔμπροσθεν μὲν γὰρ ἔλεγε: Λογίζομαι μηδὲν ὑστερηκέναι: ἐνταῦθα δὲ ἀποφαντικῶς οὕτως, ὅπερ εἶπον, μετὰ τὰς ἀποδείξεις, θαῤῥῶν φθέγγεται λοιπόν: οὐ μὴν δὲ οὕτως ἀφίσταται τοῦ μέτρου, οὐδὲ τοῦ οἰκείου ἤθους. Ὥσπερ γὰρ μέγα τι εἰρηκὼς καὶ τὴν ἀξίαν ὑπερβαῖνον τὴν ἑαυτοῦ, ὅτι μετὰ τῶν ἀποστόλων ἑαυτὸν ἠρίθμησεν, οὕτω μετριάζει πάλιν, καὶ ἐπάγει λέγων: Εἰ καὶ οὐδέν εἰμι, τὰ σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν. Μὴ τοῦτο ἴδῃς, φησὶν, εἰ εὐτελὴς ἐγὼ καὶ μικρὸς, ἀλλ' εἰ μὴ τούτων ἀπήλαυσας, ὧν παρ' ἀποστόλου ἀπολαῦσαι ἐχρῆν. Καὶ οὐκ εἶπεν, εὐτελὴς, ἀλλ', ὃ κατώτερον ἦν, Οὐδέν. Τί γὰρ ὄφελος μέγαν εἶναι, καὶ μηδένα ὠφελεῖν; ὥσπερ οὖν οὐδὲ ἰατροῦ κέρδος ἐμπείρου, μηδένα τῶν καμνόντων ἰωμένου. Μὴ τοίνυν, φησὶ, τοῦτο ἐξέταζε, ὅτι οὐδὲν ἐγὼ, ἀλλ' ἐκεῖνο σκόπει, ὅτι ἐν οἷς ὑμᾶς εὖ παθεῖν ἔδει, οὐδὲν ὑστέρησα, ἀλλ' ἐγὼ τὴν πεῖραν ἔδωκα τῆς ἐμῆς ἀποστολῆς. Οὐ τοίνυν ἔδει λόγων τῶν παρ' ἐμοῦ. Ταῦτα δὲ ἔλεγεν, οὐ τοῦ συνίστασθαι χρῄζων: πῶς γὰρ, ὁ καὶ τὸν οὐρανὸν μικρὸν ἡγούμενος πρὸς τὸν τοῦ Χριστοῦ πόθον; ἀλλὰ τῆς σωτηρίας τῆς ἐκείνων ἐφιέμενος. Εἶτα ἵνα μὴ λέγωσι, Καὶ τί πρὸς ἡμᾶς, εἰ καὶ μηδὲν ὑστέρησας τῶν ὑπερλίαν ἀποστόλων; διὰ τοῦτο ἐπήγαγεν, ὅτι Ἐν ὑμῖν κατειργάσθη τὰ σημεῖα τοῦ ἀποστόλου, ἐν πάσῃ ὑπομονῇ καὶ σημείοις καὶ τέρασι. Βαβαὶ πηλίκον πέλαγος κατορθωμάτων ἐν ὀλίγοις ῥήμασι παρέδραμε. Καὶ θέα ποῖον πρῶτον τίθησι: τὴν ὑπομονήν. Τοῦτο γὰρ ἀποστόλου δεῖγμα, τὸ φέρειν πάντα γενναίως. Τοῦτο μὲν γὰρ ἐν βραχεῖ, διὰ μικρᾶς λέξεως: τὸ δὲ τῶν σημείων, ἅπερ οὐκ ἦν αὐτοῦ κατορθώματα, διὰ πλειόνων. Ἐννόησον γὰρ πόσα δεσμωτήρια, πόσας πληγὰς, πόσους κινδύνους, πόσας ἐπιβουλὰς, πόσας νιφάδας πειρασμῶν ἐνταῦθα ᾐνίξατο, πόσους πολέμους ἐμφυλίους, ἐξωτικοὺς, πόσας ὀδύνας, πόσας προσβολὰς διὰ τοῦ ὀνόματος τῆς ὑπομονῆς: διὰ τῶν σημείων πάλιν, πόσους νεκροὺς ἐγερθέντας, πόσους τυφλοὺς θεραπευθέντας, πόσους λεπροὺς καθαρισθέντας, πόσους δαίμονας ἐλαθέντας. Ταῦτα ἀκούοντες, μανθάνωμεν, εἰ εἰς ἀνάγκην ἐμπέσωμεν τοιούτων διηγημάτων, συντέμνειν ἡμῶν τὰ κατορθώματα: ὃ καὶ αὐτὸς ἐποίησεν. βʹ. Εἶτα ἵνα μὴ λέγωσί τινες, Εἰ γὰρ καὶ μέγας, καὶ πολλὰ εἰργάσω, ἀλλ' οὐ τοσαῦτα, ὅσα ἐν ταῖς λοιπαῖς Ἐκκλησίαις οἱ ἀπόστολοι, ἐπήγαγε: Τί γάρ ἐστιν ὃ ἡττήθητε ὑπὲρ τὰς λοιπὰς Ἐκκλησίας; Οὐκ ἐλάττονος, φησὶ, μετέσχετε χάριτος τῶν λοιπῶν. Ἀλλ' ἴσως εἴποι τις ἂν, Τί δήποτε πρὸς τοὺς ἀποστόλους τρέπει τὸν λόγον, τὴν πρὸς τοὺς ψευδαποστόλους μάχην ἀφείς; Ἐκ περιουσίας ἀναστῆσαι βουλόμενος αὐτῶν τὰ φρονήματα, καὶ δεῖξαι, ὅτι οὐ μόνον ἐκείνων βελτίων, ἀλλ' οὐδὲ τῶν μεγάλων ἀποστόλων ἐλάττων. Διά τοι τοῦτο, ὅταν μὲν περὶ ἐκείνων διαλέγηται, φησὶν, Ὑπὲρ ἐγώ: ὅταν δὲ πρὸς τοὺς ἀποστόλους ἑαυτὸν παραβάλλῃ, ἀγαπητὸν εἶναί φησι τὸ μὴ ὑστερηκέναι, καίτοι γε πλεῖον αὐτῶν κοπιάσας. Δείκνυσι δὲ ἐντεῦθεν, ὅτι κἀκείνους ὑβρίζουσιν, ὅταν τὸν ἴσον αὐτῶν ἐν δευτέρῳ τούτων ἔχωσιν. Εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν. Μετὰ πολλῆς πάλιν βαρύτητος ἔθηκε τὴν ἐπιτίμησιν. Καὶ τὸ ἑξῆς φορτικώτερον: Χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. Ἀλλ' ὅμως ἡ βαρύτης καὶ ἀγάπης ῥήματα, καὶ ἐγκώμιον ἐκείνων ἔχει: εἴ γε ἀδικίαν οἰκείαν εἶναι νομίζουσι τὸ μὴ καταδέξασθαι τὸν ἀπόστολον λαβεῖν τι παρ' αὐτῶν, μηδὲ θαῤῥῆσαι τραφῆναι ἔνθεν. Εἰ τοῦτο, φησὶν, ἐγκαλεῖτε (οὐκ εἶπεν, ὅτι Κακῶς ἐγκαλεῖτε, ἀλλὰ μετὰ πολλῆς τῆς γλυκύτητος), συγγνώμην αἰτῶ, χαρίσασθέ μοι τουτὶ τὸ ἁμάρτημα. Καὶ θέα τὴν σύνεσιν: ἐπειδὴ γὰρ συνεχῶς τοῦτο στρεφόμενον ὄνειδος αὐτοῖς ἔφερε, συνεχῶς αὐτὸ παραμυθεῖται. Ἀνωτέρω μὲν γὰρ λέγων, ὅτι Ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ, ὅτι ἡ καύχησίς μου οὐ φραγήσεται αὕτη, εἶπε πάλιν, ὅτι Οὐκ ἀγαπῶ ὑμᾶς; οἶδεν ὁ Θεός: ἀλλ' ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμὴν, καὶ ἵνα ἐν ᾧ καυχῶνται, εὑρεθῶσι καθὼς καὶ ἡμεῖς. Καὶ ἐν τῇ προτέρᾳ: Τίς οὖν μοί ἐστιν ὁ μισθός; Ἵνα εὐαγγελιζόμενος ἀδάπανον θήσω τὸ Εὐαγγέλιον. Καὶ ἐνταῦθα, Χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. Πανταχοῦ γὰρ φεύγει τὸ δεῖξαι, ὅτι διὰ τὴν ἀσθένειαν αὐτῶν οὐ λαμβάνει: διὸ καὶ ἐνταῦθα οὕτω φησίν: εἰ τοῦτο πλημμέλημα εἶναι ἡγεῖσθε, συγγνώμην αἰτῶ. Ταῦτα δὲ ἔλεγε, καὶ πλήττων καὶ θεραπεύων. Μὴ γὰρ δὴ τοῦτο εἴπῃς: Εἰ πλῆξαι θέλεις, τί ἀπολογῇ; εἰ θεραπεύειν, τί πλήττεις; Τοῦτο γὰρ συνέσεώς ἐστι, καὶ κατατέμνειν καὶ ἐπιδεσμεῖν τὸ ἕλκος. Εἶτα, ἵνα μὴ δόξῃ, ὅπερ καὶ ἔμπροσθεν ἔλεγον, συνεχῶς αὐτὸ στρέφειν ὑπὲρ τοῦ λαβεῖν, θεραπεύει μὲν αὐτὸ καὶ ἐν τῇ προτέρᾳ λέγων, Οὐκ ἔγραψα δὲ, ἵνα οὕτω γένηται ἐν ἐμοί: καλὸν γάρ μοι ἀποθανεῖν, ἢ τὸ καύχημά μου ἵνα τις κενώσῃ: γλυκύτερον δὲ ἐνταῦθα καὶ προσηνέστερον. Πῶς καὶ τίνι τρόπῳ; Ἰδοὺ, τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω ὑμῶν: οὐ γὰρ ζητῶ τὰ ὑμῶν, ἀλλ' ὑμᾶς. Οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ' οἱ γονεῖς τοῖς τέκνοις. Ὃ δὲ λέγει, τοῦτό ἐστιν: οὐκ ἐπειδὴ μὴ λαμβάνω, διὰ τοῦτο οὐ παραγίνομαι, ἀλλὰ καὶ δεύτερον παρεγενόμην, καὶ τρίτον τοῦτο παρεσκεύασμαι ἐλθεῖν, καὶ οὐ καταναρκήσω ὑμῶν. Καὶ ἡ αἰτία σεμνή. Οὐ γὰρ εἶπεν, Ἐπειδὴ μικρολόγοι, ἐπειδὴ πλήττεσθε, ἐπειδὴ ἀσθενεῖτε: ἀλλὰ τί; Οὐ γὰρ ζητῶ τὰ ὑμῶν, ἀλλ' ὑμᾶς. Μείζονα ἐπιζητῶ, ψυχὰς ἀντὶ χρημάτων, σωτηρίαν ἀντὶ χρυσίου. Εἶτα ἐπειδὴ ὑποψίαν εἶχεν ἔτι τὸ πρᾶγμα, ὡς ἀλγοῦντος αὐτοῦ πρὸς αὐτοὺς, διὰ τοῦτο καὶ λογισμὸν τίθησιν. Ἐπειδὴ γὰρ εἰκὸς ἦν εἰπεῖν αὐτοὺς, οὐ γὰρ ἔξεστι καὶ ἡμᾶς ἔχειν καὶ τὰ ἡμῶν; ἐπάγει μετὰ πολλῆς τῆς χάριτος τὴν ἀπολογίαν λέγων: Οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ' οἱ γονεῖς τοῖς τέκνοις: ἀντὶ τῶν διδασκάλων καὶ τῶν μαθητῶν τοὺς γονέας καὶ τὰ τέκνα τιθεὶς, καὶ δείξας ὅτι ὀφειλῆς πρᾶγμα ποιεῖ, ὅπερ οὐκ ἦν ὀφειλῆς. Οὐ γὰρ οὕτω προσέταξεν ὁ Χριστὸς, ἀλλ' ἐκείνων φειδόμενος, ταῦτα λέγει: διὸ καὶ πλέον τι προστίθησιν. Οὐ γὰρ εἶπε μόνον, ὅτι οὐκ ὀφείλει τὰ τέκνα θησαυρίζειν, ἀλλ' ὅτι καὶ ὀφείλουσιν οἱ γονεῖς τοῦτο ποιεῖν. Οὐκοῦν ἐπειδὴ δοῦναι δεῖ, Ἐγὼ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν. Τοὺς μὲν γὰρ γονέας θησαυρίζειν ἐκέλευσε τοῖς τέκνοις ὁ νόμος τῆς φύσεως: ἐγὼ δὲ οὐ τοῦτο ποιῶ μόνον, ἀλλὰ καὶ ἐμαυτὸν προσδίδωμι: καὶ αὕτη ἡ ὑπερβολὴ, τὸ μὴ μόνον μὴ λαμβάνειν, ἀλλὰ καὶ προσδιδόναι, οὐχ ἁπλῶς, ἀλλὰ μετὰ πολλῆς τῆς φιλοτιμίας, καὶ ἐκ τοῦ ὑστερήματος: τὸ γὰρ Ἐκδαπανηθήσομαι, τοῦτό ἐστιν αἰνιττομένου. Κἂν γὰρ αὐτὴν δέῃ τὴν σάρκα ἀναλῶσαι, οὐ φείδομαι διὰ τὴν σωτηρίαν ὑμῶν. Καὶ τὸ ἐπαγόμενον μετ' ἐγκλήματος ὁμοῦ καὶ ἀγάπης: Εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧττον ἀγαπῶμαι. Καὶ ταῦτα ποιῶ, φησὶν, ὑπὲρ τῶν φιλουμένων, καὶ οὐ φιλούντων ὁμοίως. Σκόπει τοίνυν λοιπὸν πόσους ἔχει τὸ πρᾶγμα βαθμούς. Ἔδει λαμβάνειν, αὐτὸς δὲ οὐκ ἐλάμβανεν: ἰδοὺ πρῶτον κατόρθωμα. Καὶ ὑστερούμενος, δεύτερον: καὶ αὐτοῖς κηρύττων, τρίτον: καὶ προσδίδωσι, τέταρτον: καὶ οὐχ ἁπλῶς προσδίδωσιν, ἀλλὰ καὶ μετὰ ἐπιτάσεως, πέμπτον: καὶ οὐ χρήματα μόνον, ἀλλὰ καὶ ἑαυτὸν, ἕκτον: καὶ ὑπὲρ τῶν μὴ σφόδρα φιλούντων αὐτὸν, ἕβδομον: καὶ ὑπὲρ τῶν σφόδρα φιλουμένων, ὄγδοον. γʹ. Τοῦτον δὴ καὶ ἡμεῖς ζηλώσωμεν. Μέγα μὲν γὰρ ἔγκλημα [καὶ τὸ φθονεῖν], καὶ τὸ μὴ φιλεῖν: μεῖζον δὲ γίνεται, ὅταν καὶ φιλούμενός τις μὴ φιλῇ. Εἰ γὰρ ὁ τὸν φιλοῦντα φιλῶν, οὐδὲν πλέον ἔχει τῶν τελωνῶν: ὁ μὴ τοῦτο ἔχων, καὶ τῶν θηρίων ἐλάττων ἂν εἴη. Τί λέγεις, ἄνθρωπε; οὐ φιλεῖς τὸν φιλοῦντα; καὶ τίνος ἕνεκεν ζῇς; ποῦ δὲ χρήσιμος ἔση λοιπόν; ἐν ποίοις πράγμασιν; ἐν πολιτικοῖς; ἐν ἰδιωτικοῖς; Οὐδαμῶς: οὐδὲν γὰρ ἀχρηστότερον ἀνδρὸς οὐκ εἰδότος φιλεῖν. Τοῦτον καὶ λῃσταὶ πολλάκις τὸν νόμον ᾐδέσθησαν καὶ ἀνδροφόνοι καὶ τοιχωρύχοι, καὶ ἁλῶν κοινωνήσαντες μόνον, μετετάξαντο, τῇ τραπέζῃ τὸν τρόπον μεταβαλόντες: σὺ δὲ οὐχὶ ἁλῶν μόνον, ἀλλὰ καὶ ῥημάτων καὶ πραγμάτων κοινωνῶν, καὶ εἰσόδων καὶ ἐξόδων, οὐ φιλεῖς; Ἀλλ' οἱ μὲν αἰσχρῶς ἐρῶντες, καὶ ὁλοκλήρους δαπανῶσιν οὐσίας εἰς τὰς πορνευομένας γυναῖκας: σὺ δὲ σεμνὸν ἔχων ἔρωτα, οὕτως εἶ ψυχρὸς καὶ ἀσθενὴς καὶ ἄνανδρος, ὡς μηδὲ χωρὶς δαπάνης καταδέχεσθαι φιλεῖν; Καὶ τίς, φησὶν, οὕτως ἔσται ἄθλιος, τίς δὲ οὕτω θηρίον, ὡς τὸν φιλοῦντα ἀποστρέφεσθαι καὶ μισεῖν; Σὺ μὲν καλῶς ποιεῖς ἀπιστῶν διὰ τὴν τοῦ πράγματος ἀτοπίαν: ἐγὼ δὲ ἂν δείξω πολλοὺς ὄντας τοιούτους, πῶς οἴσομεν λοιπὸν τὴν αἰσχύνην; Ὅταν γὰρ κακῶς ἀγορεύῃς τὸν φιλούμενον, ὅταν ἀκούων κακῶς ἑτέρου λέγοντος μὴ ἀμύνῃς, ὅταν εὐδοκιμοῦντα φθονῇς, ποία αὕτη ἀγάπη; Καίτοι γε φιλίαν οὐδὲ τοῦτο ἀρκεῖ δεῖξαι, τὸ μὴ φθονεῖν, ὥσπερ οὖν οὐδὲ τὸ μὴ ἐχθραίνειν, οὐδὲ τὸ μὴ πολεμεῖν, ἀλλὰ καὶ συγκροτεῖν καὶ αὔξειν τὸν φιλοῦντα: ὅταν δὲ πάντα ποιῇ καὶ λέγῃ, ὥστε καὶ καθελεῖν τὸν πλησίον, τί ταύτης ἀθλιώτερον τῆς ψυχῆς; Χθὲς καὶ πρώην φίλος, καὶ λόγων ἐκοινώνεις καὶ τραπέζης: εἶτα ἀθρόον, ἐπειδὴ εὐδοκιμοῦντα εἶδες τὸ μέλος τὸ σὸν, ῥίψας τὸ τῆς φιλίας προσωπεῖον, τὸ τῆς ἔχθρας ὑπέδυς, μᾶλλον δὲ τὸ τῆς μανίας. Μανία γὰρ περιφανὴς, τοῖς τῶν πλησίον δάκνεσθαι καλοῖς: τοῦτο γὰρ μαινομένων ἐστὶ, καὶ λυττώντων κυνῶν. Κατὰ γὰρ ἐκείνους εἰς τὰς ἁπάντων πηδῶσιν ὄψεις καὶ οὗτοι, τῇ βασκανίᾳ παροξυνόμενοι. Βέλτιον ὄφιν ἔχειν τοῖς σπλάγχνοις ἐγκαλινδούμενον, ἢ βασκανίαν ἔνδον συρομένην. Ἐκεῖνον γὰρ καὶ ἐμέσαι πολλάκις ἔνι διὰ φαρμάκων, καὶ διὰ τροφῆς παραμυθήσασθαι: ὁ δὲ φθόνος οὐκ ἐν σπλάγχνοις καλινδεῖται, ἀλλὰ τῷ κόλπῳ στρέφεται τῆς ψυχῆς, καὶ δυσεξάλειπτόν ἐστι πάθος. Καὶ ὁ μὲν ὄφις ἔνδον ὢν, οὐκ ἂν ἅψαιτο σωμάτων ἀνθρωπίνων, τροφῆς παρακειμένης: ὁ δὲ φθόνος, κἂν μυρίαν παραθῇς αὐτῷ τράπεζαν, αὐτὴν κατεσθίει τὴν ψυχὴν, δάκνων πάντοθεν, σπαράττων, ἕλκων: καὶ οὐκ ἔστιν αὐτῷ τινα παραμυθίαν εὑρεῖν, δι' ἧς ἀποστήσεται τῆς μανίας, ἀλλ' ἢ μίαν μόνον, τὴν τοῦ εὐημεροῦντος δυσπραγίαν: οὕτως ἀνίεται, μᾶλλον δὲ, οὐδὲ οὕτω. Κἂν γὰρ οὗτος πάθῃ κακῶς, ἕτερον ὁρῶν εὐημεροῦντα, ταῖς αὐταῖς ὀδύναις ἐνέχεται: καὶ πανταχοῦ τραύματα, καὶ πανταχοῦ πληγαί. Οὐδὲ γὰρ ἔστι στρεφόμενον ἐπὶ γῆς μὴ ὁρᾷν εὐδοκιμοῦντας. Καὶ τοσαύτη τοῦ νοσήματος ἡ ὑπερβολὴ, ὅτι κἂν οἴκοι τις αὐτὸν κατακλείσῃ, τοῖς παλαιοῖς ἀνδράσι φθονεῖ τοῖς τετελευτηκόσι. Καὶ τὸ μὲν βιωτικοὺς ἀνθρώπους ταῦτα πάσχειν, χαλεπὸν μὲν, πλὴν οὐχ οὕτω δεινόν: τὸ δὲ καὶ τοὺς τῶν ἐν μέσῳ θορύβων ἀπηλλαγμένους ἔχεσθαι τοῦ νοσήματος τούτου αὐτὸ τοῦτο πάντων χαλεπώτερον. Καὶ ἠβουλόμην μὲν σιγᾷν: ἀλλ' εἰ μὲν ἡ σιγὴ καὶ τὴν ἀπὸ τῶν πραγμάτων αἰσχύνην ἀφῄρει, κέρδος ἦν τὸ μηδὲν εἰπεῖν: εἰ δὲ κἂν ἐγὼ σιωπήσω, τὰ πράγματα βοήσεται σφοδρότερον τῆς ἐμῆς γλώττης, βλάβη μὲν οὐδεμία ἀπὸ τῶν ἐμῶν ἔσται ῥημάτων, ὡς ἐκπομπευομένων ἡμῖν τῶν κακῶν, κέρδος δὲ ἴσως καὶ ὠφέλειά τις. Τουτὶ γὰρ τὸ νόσημα καὶ τῆς Ἐκκλησίας ἥψατο, [καὶ] τοῦτο πάντα ἄνω καὶ κάτω πεποίηκε, καὶ τοῦ σώματος διέσχισε τὴν ἀκολουθίαν, καὶ κατ' ἀλλήλων ἱστάμεθα, τοῦ φθόνου καθοπλίζοντος ἡμᾶς. Διὰ τοῦτο πολλὴ ἡ διαστροφή. Εἰ γὰρ πάντων οἰκοδομούντων ἀγαπητὸν στῆναι τοὺς διδασκομένους, ὅταν ἅπαντες καθαιρῶμεν, τί ἔσται τὸ πέρας; δʹ. Τί ποιεῖς, ἄνθρωπε; Συμφέρειν νομίζεις τὰ τοῦ πλησίον καθαιρεῖν: πρὸ δὲ ἐκείνου τὰ σαυτοῦ καθαιρεῖς. Οὐχ ὁρᾷς τοὺς φυτοκόμους, τοὺς γηπόνους, πῶς ἅπαντες εἰς ἓν τρέχουσιν; ὁ μὲν διέσκαψεν, ὁ δὲ ἐφύτευσεν, ὁ δὲ περιέστειλε τὴν ῥίζαν, ἄλλος ἀρδεύει τὸ φυτευθὲν, ἄλλος περιφράττει καὶ τειχίζει, ἄλλος ἀποσοβεῖ τὰ θρέμματα: καὶ πάντες εἰς ἓν βλέπουσι, τοῦ φυτοῦ τὴν σωτηρίαν. Ἐνταῦθα δὲ οὐχ οὕτως: ἀλλὰ φυτεύω μὲν ἐγὼ, σαλεύει δὲ ἄλλος καὶ διασείει. Ἔασον κἂν παγῆναι καλῶς, ἵνα ἰσχυρότερον γένηται τῆς ἐπιβουλῆς. Οὐ τὸ ἐμὸν ἀναιρεῖς ἔργον, ἀλλὰ τὸ σὸν καταλύεις: ἐγὼ ἐφύτευσα, σὲ ἔδει ποτίσαι. Ἂν τοίνυν σαλεύσῃς, τὴν ῥίζαν ἀνέσπασας, καὶ οὐκ ἔχεις οὗ τὴν ἀρδείαν ἐπιδείξῃ. Ἀλλ' ὁρᾷς εὐδοκιμοῦντα τὸν φυτεύοντα; Μὴ φοβοῦ: οὔτε ἐγώ τί εἰμι, οὔτε σύ: Οὔτε γὰρ ὁ φυτεύων, οὔτε ὁ ποτίζων ἐστί τι: ἑνός ἐστι τὸ ἔργον τοῦ Θεοῦ. Ὥστε ἐκείνῳ μάχῃ καὶ πολεμεῖς, τὰ φυτευθέντα ἀνασπῶν. Ἀνανήψωμεν τοίνυν ποτὲ, γρηγορήσωμεν. Οὐ δέδοικα τὸν ἔξω πόλεμον, ὡς τὴν ἔνδον μάχην: ἐπεὶ καὶ ῥίζα, ὅταν ᾖ καλῶς ἡρμοσμένη τῇ γῇ, οὐδὲν πείσεται ἀπὸ τῶν ἀνέμων: ἂν δὲ αὐτὴ σαλεύηται, σκώληκος διατρώγοντος αὐτὴν ἔνδοθεν, καὶ μηδενὸς ἐνοχλοῦντος πεσεῖται. Μέχρι τίνος διατρώγομεν τῆς Ἐκκλησίας τὴν ῥίζαν σκωλήκων δίκην; Καὶ γὰρ ἀπὸ γῆς αἱ τοιαῦται τίκτονται διάνοιαι: μᾶλλον δὲ οὐδὲ ἀπὸ γῆς ἀλλ' ἀπὸ κόπρου, τὴν σηπεδόνα μητέρα ἔχουσαι: καὶ οὐκ ἀφίστανται τῆς καταπτύστου θεραπείας τῆς παρὰ τῶν γυναικῶν. Γενώμεθά ποτε ἄνδρες γενναῖοι, γενώμεθα ἀθληταὶ φιλοσοφίας, ἀπελάσωμεν τὴν πολλὴν τῶν κακῶν τούτων φοράν. Καὶ γὰρ ὥσπερ σῶμα νεκρὸν, τῆς Ἐκκλησίας ὁρῶ τὸ πλῆθος ἐῤῥιμμένον νῦν. Καὶ καθάπερ ἐν σώματι νεκρωθέντι προσφάτως, ἔνι μὲν ὀφθαλμοὺς ἰδεῖν, ἔνι δὲ χεῖρας καὶ πόδας καὶ τράχηλον καὶ κεφαλὴν, οὐδὲν δὲ τῶν μελῶν τὰ ἑαυτοῦ ποιοῦν: οὕτω δὴ καὶ ἐνταῦθα πάντες πιστοὶ οἱ παρόντες, ἀλλ' οὐκ ἔστιν ἡ πίστις ἐνεργής: τὴν γὰρ θερμότητα ἐσβέσαμεν, καὶ τοῦ Χριστοῦ τὸ σῶμα νεκρὸν εἰργασάμεθα. Εἰ δὲ φρικτὸν τὸ εἰρημένον, πολλῷ φρικωδέστερον, ὅταν ἐπὶ τῶν ἔργων φαίνηται. Τὰ μὲν γὰρ ὀνόματα ἀδελφῶν ἔχομεν, τὰ δὲ πράγματα πολεμίων: καὶ μέλη καλούμενοι πάντες, καθάπερ θηρία διεστήκαμεν. Ταῦτα, οὐκ ἐκπομπεῦσαι βουλόμενος τὰ ἡμέτερα, εἶπον, ἀλλ' ἐντρέψαι καὶ ἀποστῆσαι. Ὁ δεῖνα εἰσῆλθεν εἰς οἰκίαν, ἀπήλαυσε τιμῆς: δέον εὐχαριστεῖν τῷ Θεῷ, ὅτι τὸ μέλος τιμᾶται τὸ σὸν, καὶ ὁ Θεὸς δοξάζεται, σὺ δὲ τοὐναντίον ποιεῖς: λέγεις κακῶς πρὸς τὸν τετιμηκότα, ὥστε ἀμφοτέρους ὑποσκελίσαι, καὶ σεαυτὸν προσκαταισχῦναι. Τίνος ἕνεκεν, ἄθλιε καὶ ταλαίπωρε; ἤκουσας ἀδελφοῦ ἐγκωμιαζομένου, ἢ παρὰ ἀνδράσιν, ἢ παρὰ γυναιξὶ, καὶ ἐλυπήθης; Πρόσθες τοῖς ἐπαίνοις: οὕτω καὶ σαυτὸν ἐπαινέσῃ. Ἐὰν δὲ καὶ καθέλῃς τὸν ἔπαινον, πρότερον σαυτὸν κακῶς εἴρηκας, πονηρὰν δόξαν λαβὼν, κἀκεῖνον ἐπῆρας μειζόνως. Ὅταν ἀκούσῃς ἐπαινούμενον, γίνου τῶν λεγομένων κοινωνὸς, εἰ καὶ μὴ τῷ βίῳ καὶ τῇ ἀρετῇ, ἀλλὰ τῷ χαίρειν τοῖς ἐκείνου καλοῖς. Ἐπῄνεσεν ὁ δεῖνα; θαύμασον καὶ σύ: οὕτω καὶ σὲ ἐπαινέσεται ἐκεῖνος, ὡς χρηστὸν καὶ ἐπιεικῆ. Μὴ φοβηθῇς, ὡς τὰ σαυτοῦ καθαιρῶν ἐν τοῖς ἐγκωμίοις τοῖς ἑτέρου: τοῦτο γὰρ ἐν ταῖς κατηγορίαις γίνεται. Φιλόνεικον γὰρ τὸ γένος τῶν ἀνθρώπων: καὶ ὅταν ἴδῃ σε κακῶς λέγοντα, ἐπιτείνει τὰ ἐγκώμια, ταύτῃ δάκνειν βουλόμενος, τοὺς δὲ κατηγόρους μέμφεσθαι καθ' ἑαυτὸν, καὶ πρὸς ἑτέρους διαβάλλειν. Εἶδες πόσης ἀσχημοσύνης ἑαυτοῖς γινόμεθα αἴτιοι; πῶς ἀπόλλυμεν τὸ ποίμνιον καὶ διασπῶμεν; Γενώμεθα μέλη ποτὲ, γενώμεθα σῶμα ἕν: καὶ ὁ μὲν ἐγκωμιαζόμενος διακρουέσθω τοὺς ἐπαίνους, καὶ ἐπὶ τὸν ἀδελφὸν μεταγέτω τὰ ἐγκώμια: ὁ δὲ ἑτέρου ἀκούων ἐπαινουμένου, συνηδέσθω. Ἂν οὕτως ἑαυτοὺς συνάγωμεν, καὶ τὴν κεφαλὴν πρὸς ἑαυτοὺς ἐπισπασόμεθα: ἐὰν δὲ διῳκισμένοι πρὸς ἑαυτοὺς ὦμεν, καὶ τὴν ἐκεῖθεν ἀποστήσομεν βοήθειαν: ἐκείνης δὲ ἀποστάσης, πολλὴν τὸ σῶμα δέξεται λύμην, οὐ σφιγγόμενον ἄνωθεν. Ἵν' οὖν μὴ τοῦτο γένηται, βασκανίαν καὶ φθόνον ἀπελάσαντες, καὶ τῆς τῶν πολλῶν ὑπεριδόντες δόξης, ἀγάπην καὶ ὁμόνοιαν ἀσπαζώμεθα. Οὕτω γὰρ καὶ τῶν παρόντων, καὶ τῶν μελλόντων ἐπιτευξόμεθα ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.