Homily XXIX.

2 Cor. xiii. 1

This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established.

The wisdom673    ἀκμάζοντα. of Paul and his much tender affection, one may observe in many other circumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments. For he did not chastise them immediately on their sinning, but warned them once and again; and not even so, upon their paying no attention, does he exact punishment, but warns again, saying, “This is the third time I am coming to you;” and ‘before I come I write again.’ Then, that his procrastinating may not produce indifference,674    φιλοσοφίαν. see how he corrects this result also, by threatening continually and holding the blow suspended over them, and saying, “If I come again I will not spare;” and “lest when I come again I should mourn for many.” These things, then, he doeth and speaketh, in this too imitating the Lord of all: because that God also threateneth indeed continually and warneth often, but not often chastiseth and punisheth. And so in truth also doth Paul, and therefore he said also before, “To spare you I came not as yet to Corinth.” What is, “to spare you?” Lest finding you to have sinned and to continue unamended, I should visit with chastisement and punishment. And here, “This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established.” He joins the unwritten to the written, as he has done also in another place, saying, “He that is joined to an harlot is one body; for the twain,” saith He, “shall become one flesh.” (1 Cor. vi. 16.) Howbeit, this was spoken of lawful marriage; but he diverted its application675    ἀπεχρήσατο. unto this thing676    i.e. Fornication. conveniently, so as to terrify them the more. And so he doth here also, setting his comings and his warnings in the place of witnesses. And what he says is this: ‘I spoke once and again when I was with you; I speak also now by letter. And if indeed ye attend to me, what I desired is accomplished; but if ye pay no attention, it is necessary henceforth to stop speaking, and to inflict the punishment.’ Wherefore he says,

Ver. 2. “I have said beforehand, and I do say beforehand when I was present the second time; so now being absent I write to them that sinned heretofore and to all the rest, that if I come again, I will not spare.”

‘For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word.677    ἀληθεῦσαι.  For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent.’ Seest thou his fraternal solicitude? Seest thou forethought becoming a teacher? He neither kept silence nor punished, but he both foretells often, and continues ever threatening, and puts off the punishment, and if they should continue unamended, then he threatens to bring it to the proof. ‘But what didst thou tell them before when present, and when absent writest?’ “That if I come again, I will not spare.” Having showed before that he is unable to do this unless he is compelled, and having called the thing a mourning, and a humbling; (for he saith, “lest my God should humble me before you, and I should mourn for them that have sinned heretofore, and not repented;—Chap. xii. 21.) and having made his excuse unto them, namely, that he had told them before, once and twice and thrice, and that he does and contrives all he can so as to hold back the punishment, and by the fear of his words to make them better, he then used this unpleasing and terrifying expression, “If I come again, I will not spare.” He did not say, ‘I will avenge and punish and exact satisfaction:’ but again expresses even punishment itself in paternal language; showing his tender affection, and his heart to be grieved along with them; because that he always to “spare” them put off. Then that they may not think now also that there will be again a putting off, and merely a threat in words, therefore he both said before, “At the mouth of two witnesses or three shall every word be established;” and [now], “If I come again, I will not spare.” Now what he means is this: ‘I will no longer put off, if (which God forbid) I find you unamended; but will certainly visit it, and make good what I have said.’

[2.] Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, “his presence is weak, and his speech of no account;” (Chap. x. 10.) aiming his efforts678    ἀποτεινόμενος. at these men, he says,

Ver. 3. “Seeing that ye seek a proof of Christ that speaketh in me.”

For he said this, dealing at once a blow at these, and at the same time lashing those679    i.e. the Corinthians themselves. also. Now what he means is this; ‘Since ye are desirous of proving whether Christ dwelleth in me, and call me to an account, and on this score make a mock of me as mean and despicable, as if I were destitute of that Power; ye shall know that we are not destitute, if ye give us occasion, which God forbid.’ What then? tell me. Dost thou therefore punish, because they seek a proof? ‘No,’ he says; for had he sought this, he would have punished them at the first on their sinning, and would not have put off. But that he does not seek this, he has shown more clearly as he proceeds, saying, “Now I pray that ye do no evil, not that we may appear approved, but that ye may be approved, though we be as reprobates.” (Ver. 7.)

He doth not employ those words then as assigning a reason,680    αἰτιολογικῶς. but rather in indignation, rather as attacking those that despise him. ‘For,’ he says, ‘I have no desire indeed to give you such a proof, but if you yourselves should furnish cause and should choose to challenge me, ye shall know by very deeds.’ And observe how grievous he makes what he says. For he said not, ‘Since ye seek a proof of me,’ but “of Christ that speakest in me, showing that it was against Him they sinned.” And he did not say merely, ‘dwelling in me,’ but “speaking in me,” showing that his words are spiritual. But if he doth not display His power nor punish, (for thenceforward the Apostle transferred what he said from himself to Christ, thus making his threat more fearful,) it is not from weakness; for He can do it: but from long suffering. Let none then think His forbearance to be weakness. For why marvellest thou that He doth not now proceed against sinners, nor in his forbearance and long suffering exacts satisfaction, seeing that He endured even to be crucified, and though suffering such things punished not? Wherefore also he added,

Ver. 3, 4. “Who to you-ward is not weak, but is mighty in you. For though He was crucified through weakness, yet He liveth through the Power of God.”

These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort. What then, at all, is that which is here said, and what the term “weakness” designates, and in what signification it is used, it is necessary to learn. For the term is indeed one, but it has many meanings. For bodily sickness is termed ‘weakness:’ whence it is even said in the Gospel, “Behold, he whom Thou lovest is weak,”681    ἀσθενεῖ, A.V. is sick. (John xi. 3, 4.) concerning Lazarus; and He Himself said, “This weakness is not unto death;” and Paul, speaking of Epaphras, “For indeed he was weak nigh unto death, but God had mercy on him;” (Philip. ii. 57.) and of Timothy, “Use a little wine for thy stomach’s sake and thine often weaknesses.” (1 Tim. v. 23.) For all these denote bodily sickness. Again, the not being established firmly in the faith is called ‘weakness;’ the not being perfect and complete. And denoting this Paul said, “Him that is weak in the faith receive ye but not to doubtful disputations:” (Rom. xiv. 1, 2.) and again, “One believeth that he may eat all things; another, who is weak, eateth herbs,” denoting him who is weak in the faith. Here then are two significations of the term ‘weakness;’ there is yet a third thing which is called ‘weakness.’ What then is this?  Persecutions, plottings, insults, trials, assaults. And denoting this Paul said, “For this thing I besought the Lord thrice. And He said unto me, My grace is sufficient for thee: for My power is made perfect in weakness.” (Chap. xii. 8, 9.) What is “in weakness?” In persecutions, in dangers, in trials, in plottings, in deaths. And denoting this he said, Wherefore, I take pleasure in weakness.682    A.V. infirmities.  Then showing what kind of weakness he means, he spake not of fever, nor of doubt about the faith; but what? “in injuries, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me. For when I am weak, then am I strong.” (Chap. xii. 10.) That is to say ‘when I am persecuted, when I am driven up and down, when I am plotted against, then am I strong, then the rather I prevail over, and get the better of them that plot against me, because that grace resteth upon683    ἐνιζανούσης. me, more largely. It is then in this third sense that Paul useth “weakness;” and this is what he means by it; aiming again, as I said also before, at that point, his seeming to them to be mean and contemptible. For indeed he had no desire to boast, nor to seem to be what he really was, nor yet to display the power which he possessed of punishing and revenging; whence also he was accounted to be mean. When then as so accounting they were going on in great indifference and insensibility, and repented not of their sins, he seizes a favorable opportunity, discourses with much vigor upon these points also, and shows that it was not from weakness he did nothing, but from long-suffering.

[3.] Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat. And what he says is this; ‘for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance? it is He that dwelleth in me, Christ Himself. But if ye do not believe this, but are desirous of receiving a proof by deeds of Him that dwelleth in me, ye shall know presently; “For he is not weak to you-ward, but is even powerful.”’ And wherefore added he “to you-ward,” seeing He is mighty everywhere? for should He be minded to punish unbelievers, He is able; or demons, or anything whatsoever. What then is the import of the addition? The expression is either as shaming them exceedingly by remembrance of the proofs they have already received; or else as declaring this, that meanwhile He shows His power in you who ought to be corrected. As he said also in another place, “For what have I to do to judge them also that are without?” (1 Cor. v. 12.) ‘For those that are without,’ he says, ‘He will then call to account in the day of judgment, but you even now, so as to rescue you from that punishment.’ But nevertheless even this instance of his solicitude, although arising from tender affection, observe how he combines with fear and much anger, saying, “Who to you-ward is not weak, but is powerful in you.”

Ver. 4. “For though He was crucified through weakness, yet He liveth through the Power of God.”

What is, “though He was crucified through weakness?” ‘For though He chose,’ he says, ‘to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon684    διακόπτει. His Power. That still remains invincible, and that thing which seemeth to be of weakness, hath nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated.’685    ἠκρωτηριάσθη.  Let not then the expression “weakness” disturb thee; for elsewhere also he says, “The foolishness of God is wiser than men, and the weakness of God is stronger than men;” (1 Cor. i. 55.) although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. Hear him, at least, interpreting himself. “For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the power of God.” (Ib. 18.) And again; “But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (Ib. 23, 24.) And again; “But the natural man receiveth not the things of the Spirit, for they are foolishness unto him.” (1 Cor. ii. 14.) Observe, how in every place he expresseth the conception of the unbelieving, who look upon the Cross as foolishness and weakness. And so, in truth, here also he means not “weakness” really such, but what was suspected to be such with the unbelieving. He doth not then say this, that because He was weak He was crucified. Away with the thought!  For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, “through weakness!” That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby. And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power,686    ἀτονίαν. nor from being unable to visit it, he leads on the argument up to The Master, because ‘He too,’ saith he, ‘was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured any thing at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and liveth.’ And when thou hearest of the Cross and of life, expect to find the doctrine concerning the Incarnation,687    τῆς οικονομίας. for all that is said here hath reference to that. And if he says “though the Power of God,” it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, “the Power of God,” he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, “Destroy this temple, and in three days I will raise it up.”  (John ii. 19.) But if that which is His, this he688    i.e. Paul. saith to be the Father’s, be not disturbed; “For,” He saith, “all My Father’s things are Mine.” (John xvi. 15.) And again, “All Mine are Thine, and Thine are Mine.” (Ib. xvii. 10.) ‘As then He that was crucified was nothing harmed,’ he says, ‘so neither are we when persecuted and warred against;’ wherefore also he adds,

“For even we also if689    εἰ om. R.T. we are weak in Him, yet we shall live with Him through the Power of God.”690    ‘Toward you’ R.T.

What is the meaning of “we are weak in Him?” We are persecuted, are driven here and there, suffer extremity. But what is “with Him?” ‘Because of the preaching,’ he says, ‘and our faith in Him. But if for His sake we undergo what is sad and disagreeable, it is quite plain that we shall what is pleasant also:’ and so he added, “but we are saved with Him by the Power of God.”

[4.] Ver. 5, 6. “Try your own selves, whether ye be in the faith, prove your own selves. Know ye not as to your own selves, that Christ is in you, unless indeed ye be reprobate? But I hope that ye shall know that we are not reprobate.”

For since by what he has said he hath shown that even if he does not punish, it is not because he hath not Christ in himself, but because he intimates His long-suffering, Who was crucified and yet avenged not Himself; he again, in another manner, produces the same effect, and still more irrefragably,691    ἐκ πλείονος περιουσίας. establishing his argument by the disciples. ‘For why speak I of myself,’ he says ‘the teacher, who have so much care upon me and am entrusted with the whole world and have done such great miracles. For if ye will but examine yourselves who are in the rank of disciples, ye will see that Christ is in you also. But if in you, then much more in your teacher. For if ye have faith, Christ is in you also.’ For they who then believed wrought miracles. Wherefore also he added, “Try your own selves, prove your own selves, whether ye be in the faith. Know ye not as to your own selves, unless indeed that Christ is in you, ye be reprobate?” ‘But if in you, much more in your teacher?’ He seems to me here to speak of the “faith” which relates to miracles. ‘For if ye have faith,’ he says, “Christ is in you, except ye have become reprobates.” Seest thou how again he terrifies them, and shows even to superfluity that Christ is with Him. For he seems to me to be here alluding to them, even as to their lives. For since faith is not enough [by itself] to draw down the energy of the Spirit, and he had said that ‘“if ye are in the faith” ye have Christ in you,’ and it happened that many who had faith were destitute of that energy; in order to solve the difficulty, he says, “except ye be reprobate,” except [that is] ye are corrupt in life. “But I hope that ye shall know that we are not reprobate.” What followed naturally was to have said, “but if ye have become reprobate, yet we have not.” He doth not, however, say so, for fear of wounding them, but he hints it in an obscure manner, without either making the assertion thus, ‘ye are reprobate,’ or proceeding by question and saying, ‘But if ye are reprobate,’ but leaving out even this way of putting it by question, he indicates it obscurely by adding, “But I hope that ye shall know that we are not reprobate.” Here also again, great is the threat, great the alarm. ‘For since ye desire,’ he says, ‘in this way, by your own punishment to receive the proof, we shall have no difficulty in giving you that demonstration.’ But he does not indeed so express himself, but with more weight and threatening. “But I hope that ye shall know that we are not reprobate.” ‘For ye ought indeed,’ he saith, ‘to have known even without this what we are,692    τὰ ἡμέτερα. and that we have Christ speaking and working in us; but since ye desire to receive the proof of it by deeds also, ye shall know that we are not reprobate.’ Then when he has held the threat suspended over their heads, and brought the punishment now up to their doors, and has set them a trembling, and made them look for vengeance; see how again he sweetens down his words and soothes their fear, and shows his unambitious temper, his tender solicitude towards his disciples, his high-principledness of purpose, his loftiness and freedom from vain-glory. For he exhibits all these qualities in what he adds, saying,

Ver. 7, 8, 9. “Now I pray to God that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate. For we can do nothing against the truth but for the truth. For we rejoice when we are weak, and ye are strong. For this also we pray for even your perfecting.

[5.] What can be equal to this soul? He was despised, he was spit upon, he was ridiculed, he was mocked, as mean, as contemptible, as a braggart, as boastful in his words but in his deeds unable to make even a little show; and although seeing so great a necessity for showing his own power, he not only puts off, not only shrinks back, but even prays that he may not fall into such a position. For he says, “I pray that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.” What is it he says?  ‘I entreat God. I beseech Him,’ he says, ‘that I may find no one unreformed, may find no one’ that has not repented? yea, rather, not this alone, but that none may have sinned at all. For,’ he says, ‘that ye have done no [evil], but if ye have perchance sinned, then that ye may have changed your conduct, and been beforehand with me in reforming, and arresting all wrath. For this is not what I am eager about, that we should be approved in this way, but clean the contrary, that we should not appear approved. For if ye should continue,’ he says, ‘sinning and not repenting, it will be necessary for us to chastise, to punish, to maim your bodies; (as happened in the case of Sapphira and of Magus;) and we have given proof of our power. But we pray not for this, but the contrary, that we may not be shown to be approved in this way, that we may not in this way exhibit the proof of the power which is in us, by chastising you and punishing you as sinning and as incurably diseased, but what? “That ye should do that which is honorable,” we pray for this, that ye should ever live in virtue, ever in amendment; “and we should be as reprobate,” not displaying our power of punishing.’ And he said not, “reprobate” for he would not “be” reprobate, even though he did not punish, nay rather for this very reason he would be “approved;” ‘but even if some suspect us,’ he says, ‘on account of our not displaying our power, to be contemptible and cast away, we care nothing for this. Better we should be so deemed of by those, than display the power which God hath given to us in those stripes, and in that unreformedness of heart.’

“For we can do nothing against the truth, but for the truth.” For that he may not seem [merely] to be gratifying them, (for this is what one who was void of vain-glory might do,) but to be doing what the nature of the thing demanded, he added this, “for we can do nothing against the truth.” ‘For if we find you,’ he says, ‘in good repute, having driven away your sins by repentance and having boldness towards God; we shall not be able thereafter, were we never so willing, to punish you, but should we attempt it even, God will not work with us. For to this end gave He us our power that the judgment we give should be true and righteous, not contrary to the truth.’ Seest thou how in every way he can, he makes what he says void of offensiveness, and softens the harshness of his menace? Moreover as he has eagerly endeavored this, so is he desirous also to show that his mind was quite joined693    ᾠκειωμένην. to them; wherefore also he added, “For we rejoice when we are weak and ye are strong, and this also we pray for even your perfecting.” ‘For most certainly,’ he says, ‘we cannot do any thing against the truth, that is, punish you if you are well pleasing [to God]; besides, because we cannot, we therefore do not wish it, and even desire the contrary. Nay, we are particularly glad of this very thing, when we find you giving us no occasion to show that power of ours for punishment. For even if the doing of such things shows men glorious and approved and strong; still we desire the contrary, that ye should be approved and unblamable, and that we should never at any time reap the glory thence arising.’ Wherefore he says, “For we are glad when we are weak.” What is, “are weak?” ‘When we may be thought weak.’ Not when we are weak, but when we are thought weak; for they were thought so by their enemies, because they displayed not their power of punishing. ‘But still we are glad, when your behavior is of such a sort as to give us no pretence for punishing you. And it is a pleasure to us to be in this way considered weak, so that only ye be blameless;’ wherefore he adds, “and ye are strong,” that is, ‘are approved, are virtuous. And we do not only wish for this, but we pray for this, that ye may be blameless, perfect, and afford us no handle.’

[6.] This is paternal affection, to prefer the salvation of the disciples before his own good name. This is the part of a soul free from vainglory; this best releaseth from the bonds of the body and makes one to rise aloft from earth to heaven, the being pure from vain-glory; just as therefore the contrary leadeth unto many sins. For it is impossible that one who is not pure from vain-glory, should be lofty and great and noble; but he must needs grovel on the ground, and do much damage, whilst the slave of a polluted mistress, more cruel than any barbarian. For what can be fiercer than she who, when most courted, is then most savage? Even wild beasts are not this, but are tamed by much attention. But vain-glory is quite the contrary, by being contemned she is made tame, by being honored she is made savage and is armed against her honorer.  The Jews honored her and were punished with exceeding severity; the disciples slighted her and were crowned. And why speak I of punishment and crowns? for to this very point of being seen to be glorious, it contributes more than any thing, to spit upon vainglory. And thou shalt see even in this world that they who honor it are damaged, whilst those who slight it are benefited. For the disciples who slighted it, (for there is no obstacle to our using the same example again,) and preferred the things of God, outshine the sun, having gained themselves an immortal memory even after their death; whilst the Jews who crouched694    ὑποκατακλιθέντες. to it are become cityless, heartless, degraded, fugitives, exiles, mean, contemptible. Do thou, therefore, if thou desirest to receive glory, repel glory; but if thou pursuest glory, thou shalt miss glory. And, if ye will, let us also try this doctrine in worldly matters. For whom do we make sport of in our jests? Is it not of those whose minds are set upon it? Certainly then, these men are the most entirely destitute of it, having countless accusers and being slighted by all. And whom do we admire, tell me; is it not those who despise it? Certainly then, these are they that are glorified. For as he is rich, not who is in need of many things, but who is in need of nothing; so he is glorious, not who loveth glory, but who despiseth it; for this glory is but a shadow of glory. No one having seen a loaf painted, though he should be pressed with hunger ever so much, will attack the picture. Neither then do thou pursue these shadows, for this is a shadow of glory, not glory. And that thou mayest know that this is the manner of it and that it is a shadow, consider this that it must be so, when the thing hath a bad name amongst men, when all consider it a thing to be avoided, they even who desire it; and when he who hath it and he covets it are ashamed to be called after it. ‘Whence then is this desire,’ saith one, ‘and how is the passion engendered?’ By littleness of soul, (for one ought not only to accuse it, but also to correct it,) by an imperfect mind, by a childish judgment. Let us then cease to be children, and let us become men: and let us every where pursue the reality, not the shadows, both in wealth, and in pleasure, and in luxury, and in glory, and in power; and this disease will cease, and many others also. For to pursue shadows is a madman’s part. Wherefore also Paul said, “Awake up righteously and sin not.” (1 Cor. xv. 34.) For there is yet another madness, sorer than that caused by devils, than that from frenzy. For that admits of forgiveness, but this is destitute of excuse, seeing the soul itself is corrupted and its right judgment lost; and that of frenzy indeed is an affection of the body, but this madness hath its seat in the artificer mind. As then of fevers those are sorer, yea incurable, which seize upon firm bodies and lurk in the recesses695    ἐνδομυχοῦντες. of the nerves and are hidden away in the veins, so truly is this madness also, seeing it lurks in the recesses of the mind itself, perverting and destroying it. For how is it not clear and evident madness, yea, a distemper sorer than any madness, to despise the things which abide forever, and to cling with great eagerness to those which perish? For, tell me, if one were to chase the wind or try to hold it, should we not say that he was mad? And what? if one should grasp a shadow and neglect the reality;696    τῶν ἀληθῶν. if one should hate his own wife and embrace her shadow; or loathe his son and again love his shadow, wouldest thou seek any other clearer sign in proof of madness? Such are they also who greedily follow the present things. For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life. And therefore truly it is that the prophet said, “Surely man walketh in a shadow, yea, he disquieth himself in vain;” (Ps. xxxix. 6.) and again, “Our days decline like a shadow.” (Ps. cii. 11.) And in another place, he calls human things smoke and the flower of grass. But it is not only his good things which are shadow, but his evils also, whether it be death thou mention, or poverty, or disease, or any other thing. What then are those things which abide, both good and evil? The eternal kingdom and the everlasting hell. For “neither shall the worm die, nor shall the fire be quenched:” (Mark ix. 44.) and “these shall rise again to everlasting life: and these to everlasting punishment.” (Mark xxv. 46.) That then we may escape the one and enjoy the other, letting go the shadow, let us cling to the real things with all earnestness, for so shall we obtain the kingdom of heaven, which may we all obtain though the grace and love towards men of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen.

ΟΜΙΛΙΑ ΚΘʹ. Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς, ἐπὶ στόμα τος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. αʹ. Πολλαχόθεν μὲν καὶ ἄλλοθεν, μάλιστα δὲ καὶ ἐκ τούτου, τοῦ Παύλου τὴν φιλοσοφίαν ἔστιν ἰδεῖν, καὶ τὴν πολλὴν φιλοστοργίαν: πῶς πολὺς μὲν ἐν ταῖς παραγγελίαις καὶ σφοδρὸς, ὀκνηρὸς δὲ καὶ μελλητὴς ἐν ταῖς τιμωρίαις. Οὐ γὰρ εὐθέως ἁμαρτάνοντας ἐκόλασεν, ἀλλὰ παρήγγειλεν ἅπαξ καὶ δεύτερον: καὶ οὐδὲ οὕτω παρακούσαντας τιμωρεῖται, ἀλλὰ πάλιν παραγγέλλει λέγων, Τρίτον ἔρχομαι τοῦτο πρὸς ὑμᾶς, καὶ πρὶν ἢ παραγένωμαι, γράφω πάλιν. Εἶτα ἵνα μὴ ἡ μέλλησις ῥᾳθυμίαν ἐργάσηται, ὅρα πῶς καὶ τὸ ἐντεῦθεν διορθοῦται, συνεχῶς ἀπειλῶν, καὶ ἐπανατεινόμενος τὴν πληγὴν, καὶ λέγων, Ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι: καὶ, Μή πως ἐλθὼν πενθήσω πολλούς. Ταῦτα δὲ ποιεῖ καὶ λέγει, καὶ ταύτῃ τὸν Δεσπότην τῶν ἁπάντων μιμούμενος: ἐπεὶ καὶ ὁ Θεὸς συνεχῶς μὲν ἀπειλεῖ καὶ πολλάκις παραγγέλλει, οὐ πολλάκις δὲ κολάζει καὶ τιμωρεῖται. Τοῦτο δὴ καὶ αὐτὸς ποιεῖ: καὶ διὰ τοῦτο καὶ ἔμπροσθεν ἔλεγεν, ὅτι Φειδόμενος ὑμῶν, οὐκέτι ἦλθον εἰς Κόρινθον. Τί ἐστι, Φειδόμενος ὑμῶν; Ἵνα μὴ εὑρὼν ἡμαρτηκότας καὶ ἀδιορθώτους μείναντας, ἐπάγω κόλασιν καὶ τιμωρίαν. Καὶ ἐνταῦθα, Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς: ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. Ἄγραφον ἐγγράφῳ συνάπτει: ὃ καὶ ἀλλαχοῦ πεποίηκεν εἰπὼν, ὅτι Ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστιν: ἔσονται γὰρ, φησὶν, οἱ δύο εἰς σάρκα μίαν. Καίτοι γε ἐπὶ νομίμου τοῦτο εἴρηται γάμου. ἀλλὰ ἀπεχρήσατο αὐτῷ εἰς τοῦτο συμφερόντως, ὥστε φοβῆσαι μειζόνως. Οὕτω δὴ καὶ ἐνταῦθα ποιεῖ, ἀντὶ μαρτυριῶν τὰς παρουσίας αὐτοῦ τιθεὶς καὶ τὰς παραγγελίας. Ὃ δὲ λέγει, τοῦτό ἐστιν: Ἅπαξ εἶπον καὶ δεύτερον, ὅτε παρεγενόμην: λέγω καὶ νῦν διὰ γραμμάτων. Καὶ μὴν ἐὰν ἀκούσητέ μου, ὅπερ ἐπεθύμουν γέγονεν: ἐὰν δὲ παρακούσητε, ἀνάγκη λοιπὸν στῆσαι τὰ εἰρημένα, καὶ ἐπαγαγεῖν τὴν τιμωρίαν. Διό φησι, Προείρηκα, καὶ προλέγω ὡς παρὼν τὸ δεύτερον, καὶ ἀπὼν νῦν γράφω τοῖς προημαρτηκόσι καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Εἰ γὰρ ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα, παρεγενόμην δεύτερον καὶ εἶπον, λέγω δὲ καὶ νῦν διὰ τῆς Ἐπιστολῆς: ἀνάγκη με λοιπὸν ἀληθεῦσαι. Μὴ γὰρ δὴ νομίσητε ἔλαττον ἔχειν τὰ γράμματα τῆς παρουσίας: ὥσπερ γὰρ παρὼν ἔλεγον, οὕτω καὶ ἀπὼν νῦν γράφω. Εἶδες κηδεμονίαν πατρικήν; εἶδες διδασκαλίαν καὶ πρέπουσαν πρόνοιαν; Οὔτε ἐσίγησεν, οὔτε ἐκόλασεν, ἀλλὰ καὶ προλέγει πολλάκις, καὶ μένει διηνεκῶς ἀπειλῶν, καὶ ἀναβάλλεται τὴν τιμωρίαν: καὶ εἰ μένοιεν ἀδιόρθωτοι, τότε ἀπειλεῖ τὴν πεῖραν ἐπαγαγεῖν. Τί δὲ προείρηκας παρὼν, καὶ ἀπὼν νῦν γράφεις; Ὅτι, ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Δείξας πρότερον ὅτι οὐ δύναται, ἂν μὴ ἀναγκασθῇ, τοῦτο ποιῆσαι, καὶ πένθος τὸ πρᾶγμα καλέσας καὶ ταπείνωσιν: Μή πως γὰρ, φησὶν, ἐλθόντα με ὁ Θεός μου ταπεινώσῃ πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησάντων: καὶ ἀπολογησάμενος αὐτοῖς, ὅτι καὶ ἅπαξ καὶ δεύτερον καὶ τρίτον προεῖπε, καὶ ὅτι πάντα ποιεῖ καὶ μηχανᾶται, ὥστε ἀνακρούσασθαι τὴν τιμωρίαν, καὶ τῷ φόβῳ τῶν ῥημάτων βελτίους ποιῆσαι, τότε τὸ φορτικὸν τοῦτο καὶ φοβερὸν ἔθηκε λέγων, Ὅτι, ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Οὐκ εἶπε, Τιμωρήσομαι καὶ κολάσω καὶ ἀπαιτήσω δίκην, ἀλλὰ πάλιν πατρικοῖς ῥήμασι καὶ αὐτὴν τὴν τιμωρίαν τίθησι, δεικνὺς αὐτοῦ τὰ σπλάγχνα καὶ τὴν συναλγοῦσαν αὐτοῖς διάνοιαν, διότι ἀεὶ φειδόμενος ἀνεβάλλετο. Εἶτα, ἵνα μὴ καὶ νῦν νομίσωσιν, ὅτι πάλιν ἀναβολὴ καὶ ἁπλῶς ἀπειλὴ ῥημάτων, διὰ τοῦτο καὶ ἔμπροσθεν εἴρηκεν: Ἐπὶ στόματος δύο καὶ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα: καὶ, Ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν, οὐ φείσομαι. Ὃ δὲ λέγει, τοῦτό ἐστιν: Οὐκέτι ἀναβαλοῦμαι, εἰ ἀδιορθώτους εὕροιμι, ὃ μὴ γένοιτο, ἀλλὰ ἐπάξω πάντως, καὶ στήσω ὅπερ εἴρηκα. Εἶτα μετὰ πολλοῦ τοῦ θυμοῦ καὶ σφοδρᾶς τῆς ἀγανακτήσεως πρὸς τοὺς κωμῳδοῦντας αὐτὸν ὡς ἀσθενῆ, καὶ τὴν παρουσίαν αὐτοῦ χλευάζοντας, καὶ λέγοντας, Ἡ παρουσία ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος, ὡς πρὸς τούτους γοῦν ἀποτεινόμενος, φησίν: Ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; Τοῦτο γὰρ ὁμοῦ μὲν πλήττων, ὁμοῦ δὲ κἀκείνων καθαπτόμενος εἴρηκεν. Ὃ δὲ λέγει, τοῦτό ἐστι: Ἐπειδὴ βούλεσθε δοκιμάζειν εἰ ἐν ἐμοὶ ὁ Χριστὸς οἰκεῖ, καὶ εὐθύνας ἀπαιτεῖτε, καὶ διὰ τοῦτό με κωμῳδεῖτε, ὡς εὐτελῆ καὶ εὐκαταφρόνητον, ἅτε ἔρημον ὄντα τῆς δυνάμεως ἐκείνης: εἴσεσθε ὅτι οὐκ ἐσμὲν ἔρημοι, εἰ παράσχοιτε πρόφασιν, ὃ μὴ γένοιτο. Τί οὖν; εἰπέ μοι: διὰ τοῦτο κολάζεις, ἐπειδὴ δοκιμὴν ζητοῦσιν; Οὐχὶ, φησίν: εἰ γὰρ τοῦτο ἐζήτουν, ἐκ πρώτης ἂν ἐκόλασα ἁμαρτόντας, καὶ οὐκ ἀνεβαλόμην. Ὅτι δὲ οὐ τοῦτο ζητεῖ, προϊὼν τοῦτο σαφέστερον ἔδειξεν εἰπὼν, Εὔχομαι δὲ μηδὲν ποιῆσαι ὑμᾶς κακὸν, οὐχ ἵνα μὴ ἡμεῖς δόκιμοι φανῶμεν, ἀλλὰ ὑμεῖς δόκιμοι ἦτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. βʹ. Οὐ τοίνυν αἰτιολογικῶς αὐτὸ τίθησιν, ἀλλὰ μᾶλλον ἀγανακτῶν, μᾶλλον καθαπτόμενος τῶν καταφρονούντων αὐτοῦ. Ἐγὼ μὲν οὐ βούλομαι, φησὶ, δοῦναι πεῖραν ὑμῖν τοιαύτην: εἰ δὲ αὐτοὶ παρέχετε τὴν αἰτίαν, καὶ βουληθείητέ με ἐκκαλέσασθαι, εἴσεσθε διὰ τῶν ἔργων αὐτῶν. Καὶ ὅρα πῶς φορτικὸν ποιεῖ τὸν λόγον. Οὐ γὰρ εἶπεν, Ἐπειδὴ δοκιμὴν ζητεῖτε ἐμοῦ, ἀλλὰ, Τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ: δεικνὺς ὅτι εἰς ἐκεῖνον ἡμάρτανον. Καὶ οὐχ ἁπλῶς εἶπε, Τοῦ ἐνοικοῦντος, ἀλλὰ, Τοῦ λαλοῦντος, δεικνὺς πνευματικὰ ὄντα τὰ ῥήματα. Εἰ δὲ οὐκ ἐνδείκνυται αὐτοῦ τὴν ἰσχὺν, οὐδὲ κολάζει: λοιπὸν γὰρ ἀφ' ἑαυτοῦ τὸν λόγον ἐκεῖ μετήγαγε, φοβερωτέραν ποιῶν τὴν ἀπειλήν: οὐ δι' ἀσθένειαν: δύναται γάρ: ἀλλὰ διὰ μακροθυμίαν. Μὴ τοίνυν τὴν ἀνοχὴν αὐτοῦ ἀσθένειάν τις λογιζέσθω. Τί γὰρ θαυμάζεις, εἰ οὐκ ἐπεξέρχεται νῦν ἁμαρτάνουσιν, οὐδὲ ἀπαιτεῖ δίκην ἀνεχόμενος καὶ μακροθυμῶν, ὅπου γε καὶ σταυρωθῆναι αὐτὸς ὑπέμεινε, καὶ τοιαῦτα πάσχων οὐκ ἐκόλαζε; Διὸ καὶ ἐπήγαγε, Ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ δύναται ἐν ὑμῖν. Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ. Πολλὴν ἀσάφειαν ἔχει τὰ ῥήματα, καὶ τοῖς ἀσθενεστέροις θόρυβον ἐντίθησι. Διόπερ ἀναγκαῖον αὐτὰ ἀναπλῶσαι σαφέστερον, καὶ τῆς λέξεως ταύτης εἰπεῖν τὰ σημαινόμενα, περὶ ἣν ἡ ἀσάφεια, ἵνα μηδεὶς σκανδαλίζηται μηδὲ τῶν ἀφελεστέρων. Τί ποτ' οὖν ἐστι τὸ εἰρημένον, καὶ τί δηλοῖ τὸ τῆς ἀσθενείας ὄνομα, καὶ κατὰ ποῖον σημαινόμενον εἴρηται, ἀναγκαῖον μαθεῖν. Μία μὲν γὰρ ἡ λέξις, πολλὰ δὲ τὰ ἐξ αὐτῆς δηλούμενα. Καὶ γὰρ ἀσθένεια λέγεται ἡ τοῦ σώματος ἀῤῥωστία: διὸ καὶ ἐν τῷ Εὐαγγελίῳ εἴρηται, Ἴδε ὃν φιλεῖς ἀσθενεῖ, περὶ τοῦ Λαζάρου: καὶ αὐτὸς ἔλεγεν, Ἡ ἀσθένεια αὕτη οὐκ ἔστι πρὸς θάνατον: καὶ περὶ τοῦ Ἐπαφρᾶ ὁ Παῦλος: Καὶ γὰρ ἠσθένησε παραπλήσιον θανάτῳ, ἀλλ' ὁ Θεὸς αὐτὸν ἠλέησε: καὶ περὶ τοῦ Τιμοθέου, Οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχόν σου καὶ τὰς πυκνάς σου ἀσθενείας. Ταῦτα γὰρ ἅπαντα σωματικὴν ἀῤῥωστίαν δηλοῖ. Λέγεται πάλιν ἀσθένεια τὸ μὴ πεπηγέναι ἐν τῇ πίστει ἁπλῶς, μηδὲ τέλειον εἶναι καὶ ἀπηρτισμένον. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγε: Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν: καὶ πάλιν, Ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει: τὸν ἐν τῇ πίστει ἀσθενοῦντα δηλῶν. Ἰδοὺ δύο σημαινόμενα ἐκ τῆς ἀσθενείας ἐστί: καὶ τρίτον ἕτερον, ὃ καλεῖται ἀσθένεια. Ποῖον δὴ τοῦτο; Οἱ διωγμοὶ, αἱ ἐπιβουλαὶ, αἱ ἐπήρειαι, οἱ πειρασμοὶ, αἱ ἐπαγωγαί. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγεν: Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα: καὶ εἶπέ μοι, Ἀρκεῖ σοι ἡ χάρις μου: ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Τί ἐστιν, Ἐν ἀσθενείᾳ; Ἐν διωγμοῖς, ἐν κινδύνοις, ἐν πειρασμοῖς, ἐν ἐπιβουλαῖς, ἐν θανάτοις. Καὶ τοῦτο δηλῶν ἔλεγε, Διὸ εὐδοκῶ ἐν ἀσθενείᾳ. Εἶτα δεικνὺς ποίαν λέγει ἀσθένειαν, οὐ πυρετὸν εἶπεν, οὐκ ἀμφιβολίαν τὴν περὶ τὴν πίστιν, ἀλλὰ τί; Ἐν ὕβρεσιν, ἐν διωγμοῖς, ἐν ἀνάγκαις, ἐν στενοχωρίαις, ἐν πληγαῖς, ἐν φυλακαῖς, ἵνα ἐπισκηνώσῃ ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. Ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι: τουτέστιν, Ὅταν διώκωμαι, ὅταν ἐλαύνωμαι, ὅταν ἐπιβουλεύωμαι, τότε δυνατός εἰμι, τότε μᾶλλον κρατῶ καὶ περιγίνομαι τῶν ἐπιβουλευόντων, τῆς χάριτος δαψιλέστερον ἐνιζανούσης ἐν ἐμοί. Κατὰ δὴ τοῦτο τὸ τρίτον τὴν ἀσθένειαν τέθεικεν ὁ Παῦλος: καὶ ὃ λέγει τοῦτό ἐστι: πρὸς ἐκεῖνο πάλιν ἀποτεινόμενος, ὃ καὶ ἔμπροσθεν εἶπον, ὅτι εὐτελὴς αὐτοῖς ἐδόκει εἶναι καὶ εὐκαταφρόνητος. Οὐ γὰρ δὴ ἐβούλετο κομπάζειν, οὐδὲ ὅπερ ἦν, εἶναι δοκεῖν αὐτὸν, οὐδὲ τὴν δύναμιν ἐνδείκνυσθαι, ἢν εἶχεν εἰς τὸ κολάζειν καὶ τιμωρεῖσθαι: ὅθεν καὶ ἐνομίζετο εὐτελὴς εἶναι. Ἐπεὶ οὖν τοῦτο νομίζοντες ἐν πολλῇ ῥᾳθυμίᾳ ἦσαν καὶ ἀναισθησίᾳ, καὶ οὐ μετεβάλλοντο ἐκ τῶν ἁμαρτημάτων, καιρὸν ἐπιτήδειον λαβὼν, καὶ περὶ τούτων εὐτόνως σφόδρα διαλέγεται, δεικνὺς ὅτι οὐ δι' ἀσθένειαν οὐδὲν ἐποίει, ἀλλὰ διὰ μακροθυμίαν. Εἶτα, ὅπερ ἔφην, ἀφ' ἑαυτοῦ τὸν λόγον ἐπὶ τὸν Χριστὸν μεταγαγὼν, ἐπιτείνει τὸν φόβον, αὔξει τὴν ἀπειλήν. Ὃ δὲ λέγει, τοῦτό ἐστι: Μὴ γὰρ, καὶ ἐὰν ποιήσω τι, καὶ κολάσω καὶ τιμωρήσωμαι τοὺς ἡμαρτηκότας, ἐγώ εἰμι ὁ κολάζων καὶ τιμωρούμενος; ἔστιν ὁ ἐν ἐμοὶ οἰκῶν, αὐτὸς ὁ Χριστός. Εἰ δὲ οὐ πιστεύετε τοῦτο, ἀλλὰ βούλεσθε λαβεῖν δοκιμὴν, διὰ τῶν ἔργων τοῦ ἐνοικοῦντος ἐν ἐμοὶ εἴσεσθε ταχέως: οὐδὲ γὰρ ἀσθενεῖ εἰς ὑμᾶς, ἀλλὰ καὶ δυνατός ἐστι. Καὶ διὰ τί προσέθηκεν, Εἰς ὑμᾶς, καίτοι πανταχοῦ δυνατός ἐστι; κἂν γὰρ ἀπίστους βουληθῇ κολάσαι, δύναται, κἂν δαίμονας, κἂν ὁτιοῦν. Τί οὖν βούλεται ἡ προσθήκη; Σφόδρα ἐντρέποντος αὐτούς ἐστι τὸ ῥῆμα, ἀφ' ὧν ἤδη πεῖραν εἰλήφασιν: ἢ τοῦτο δηλοῦντος, ὅτι Τέως ἐν ὑμῖν τὴν δύναμιν ἐπιδείκνυται τοῖς ὀφείλουσι διορθωθῆναι. Ὃ καὶ ἀλλαχοῦ ἔλεγε: Τί γάρ μοι καὶ τοὺς ἔξω κρίνειν; γʹ. Τοὺς μὲν γὰρ ἔξω, φησὶ, τότε ἀπαιτήσει δίκην κατὰ τὴν ἡμέραν τῆς κρίσεως: ὑμᾶς δὲ καὶ νῦν, ὥστε ἐκείνης ἐξελέσθαι τῆς τιμωρίας. Ἀλλ' ὅμως καὶ τὸ κηδεμονικὸν τοῦτο καὶ διὰ φιλοστοργίαν γινόμενον, ὅρα πῶς μετὰ φόβου τίθησι καὶ πολλοῦ τοῦ θυμοῦ, λέγων: Ὃς οὐκ ἀσθενεῖ εἰς ὑμᾶς, ἀλλὰ δύναται ἐν ὑμῖν. Καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ. Τί ἐστιν, Εἰ ἐσταυρώθη ἐξ ἀσθενείας; Καὶ γὰρ εἰ εἵλετο, φησὶ, πρᾶγμα ὑπομεῖναι δοκοῦν ἀσθενείας ἔχειν ὑπόληψιν, ἀλλ' οὐδὲν τοῦτο τὴν δύναμιν αὐτοῦ διακόπτει: μένει γὰρ αὕτη ἄμαχος οὖσα, καὶ οὐδὲν τὸ πρᾶγμα τὸ δοκοῦν ἀσθενείας εἶναι ταύτην παρέβλαψεν, ἀλλ' αὐτὸ μὲν οὖν τοῦτο μάλιστα αὐτοῦ δείκνυσι τὴν ἰσχὺν, ὅτι καὶ τοιοῦτον πρᾶγμα ὑπέμεινε, καὶ τὰ τῆς δυνάμεως αὐτοῦ οὐκ ἠκρωτηριάσθη. Μὴ τοίνυν σε θορυβείτω ἡ λέξις τῆς ἀσθενείας: καὶ γὰρ καὶ ἀλλαχοῦ φησι: Τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστὶ, καὶ τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστί: καίτοι οὔτε μωρὸν, οὔτε ἀσθενὲς οὐδὲν ὁ Θεὸς ἔχει: ἀλλὰ τὸν σταυρὸν οὕτως ἐκάλεσε, τὴν τῶν ἀπίστων ὑπόνοιαν περὶ αὐτοῦ ἐξηγούμενος. Ἄκουσον γοῦν αὐτοῦ ἑαυτὸν ἑρμηνεύοντος: Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ ἐστι: καὶ πάλιν: Ἡμεῖς δὲ κηρύσσομεν Θεὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν, αὐτοῖς δὲ τοῖς κλητοῖς Ἰουδαίοις τε καὶ Ἕλλησι Χριστὸν, Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν: καὶ πάλιν, Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος: μωρία γὰρ αὐτῷ ἐστιν. Ὅρα πῶς πανταχοῦ τῶν ἀπίστων τὴν ὑπόνοιαν ἑρμηνεύει, μωρίαν καὶ ἀσθένειαν τὸν σταυρὸν νομιζόντων. Οὕτω δὴ καὶ ἐνταῦθα οὐ τὴν οὖσαν ἀσθένειαν λέγει, ἀλλὰ τὴν ὑποπτευομένην παρὰ τοῖς ἀπίστοις. Οὐ τοῦτο οὖν φησιν, ὅτι ἀσθενὴς ὢν ἐσταυρώθη, ἄπαγε. Ὅτι γὰρ ἠδύνατο μὴ σταυρωθῆναι διὰ πάντων ἔδειξε, νῦν μὲν ὑπτίους ῥίψας, νῦν δὲ τὰς ἀκτῖνας ἀποστρέψας, καὶ συκῆν ξηράνας, καὶ τὰς ὄψεις τῶν ἐλθόντων ἐπ' αὐτὸν πηρώσας, καὶ μυρία ἕτερα ἐργασάμενος. Τί οὖν ἐστιν ὅ φησιν, Ἐξ ἀσθενείας; Ὅτι εἰ καὶ ἐσταυρώθη κίνδυνον ὑπομείνας καὶ ἐπιβουλὴν (ἐδείξαμεν γὰρ τὴν ἀσθένειαν κίνδυνον καλουμένην καὶ ἐπιβουλὴν), ἀλλ' ὅμως οὐδὲν παρεβλάβη. Ταῦτα δὲ ἔλεγεν εἰς τὰ καθ' ἑαυτὸν ἕλκων τὸ ὑπόδειγμα. Ἐπειδὴ γὰρ ἑώρων αὐτοὺς διωκομένους, ἐλαυνομένους, καταφρονουμένους, καὶ οὐκ ἀμυνομένους οὐδὲ ἐπεξιόντας, διδάσκων αὐτοὺς, ὅτι οὐδὲ αὐτοὶ παρὰ ἀτονίαν ταῦτα πάσχουσιν, οὐδὲ παρὰ τὸ μὴ δύνασθαι ἐπεξιέναι, ἀνάγει τὸν λόγον ἐπὶ τὸν Δεσπότην: ἐπεὶ καὶ αὐτὸς, φησὶν, ἐσταυροῦτο, ἐδεσμεῖτο, μυρία ἔπασχε, καὶ οὐκ ἐπεξῄει, ἀλλ' ἔμενε, τὰ δοκοῦντα τῆς ἀσθενείας εἶναι ὑπομένων πράγματα, καὶ ταύτῃ τὴν δύναμιν ἐπιδεικνύμενος τὴν αὑτοῦ, ὅτι καὶ μὴ ἐπεξιὼν μηδὲ ἀμυνόμενος, οὐδὲν ὅλως παραβλάπτεται. Τὴν γοῦν ζωὴν οὐ διέκοψεν ὁ σταυρὸς, οὐδὲ ἐνεπόδισε τὴν ἀνάστασιν, ἀλλὰ καὶ ἀνέστη καὶ ζῇ. Ὅταν δὲ ἀκούσῃς σταυρὸν καὶ ζωὴν, τὸν περὶ τῆς οἰκονομίας ἐκδέχου λόγον: περὶ γὰρ ταύτην ὁ πᾶς οὗτος λόγος. Εἰ δέ φησιν, Ἐκ δυνάμεως Θεοῦ, [οὐχ ὡς αὐτοῦ ἀτονοῦντος ζωογονῆσαι τὴν σάρκα, ἀλλ' ἀδιάφορον αὐτῷ τὸ λέγειν καὶ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ. Εἰπὼν γὰρ, Ἐκ δυνάμεως Θεοῦ,] ἐκ δυνάμεως τῆς αὐτοῦ εἴρηκεν. Ὅτι γὰρ καὶ αὐτὸς αὐτὴν ἀνέστησε καὶ διακρατεῖ, ἄκουσον αὐτοῦ λέγοντος: Λύσατε τὸν ναὸν τοῦτον, καὶ ἐγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Εἰ δὲ, ὅπερ αὐτοῦ ἐστιν, τοῦτο τοῦ Πατρὸς εἶναι λέγει, μὴ θορυβηθῇς: Πάντα γὰρ τὰ τοῦ Πατρός μου ἐμά ἐστι, φησί: καὶ πάλιν, Πάντα τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμά. Ὥσπερ οὖν ἐκεῖνος ὁ σταυρωθεὶς, οὐδὲν παρεβλάβη, φησὶν, οὕτως οὐδὲ ἡμεῖς διωκόμενοι, πολεμούμενοι: διὸ καὶ ἐπάγει: Καὶ γὰρ καὶ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζησόμεθα ἐν αὐτῷ ἐκ δυνάμεως Θεοῦ. Τί ἐστιν, Ἀσθενοῦμεν ἐν αὐτῷ; Διωκόμεθα, ἐλαυνόμεθα, τὰ ἔσχατα πάσχομεν, Ἀλλὰ τί ἐστιν, Ἐν αὐτῷ; Διὰ τὸ κήρυγμα, φησὶ, καὶ τὴν πίστιν τὴν εἰς αὐτόν. Εἰ δὲ τὰ σκυθρωπὰ καὶ φορτικὰ ὑπομένομεν δι' αὐτὸν, εὔδηλον ὅτι καὶ τὰ φαιδρά: διὸ καὶ ἐπήγαγεν, Ἀλλὰ σωζόμεθα ἐν αὐτῷ ἐκ δυνάμεως Θεοῦ. Ἑαυτοὺς πειράζετε, εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε. Ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς, ὅτι Χριστὸς ἐν ὑμῖν ἐστιν, εἰ μή τι ἀδόκιμοί ἐστε; Ἐλπίζω δὲ, ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. Ἐπειδὴ γὰρ διὰ τῶν εἰρημένων ἔδειξεν ὅτι, εἰ καὶ μὴ ἐπεξέρχεται, οὐχ ὡς οὐκ ἔχων τὸν Χριστὸν ἐν ἑαυτῷ, ἀλλ' ὡς τὴν μακροθυμίαν τὴν ἐκείνου μιμούμενος τοῦ σταυρουμένου, καὶ μὴ ἀμυνομένου, πάλιν ἑτέρως τὸ αὐτὸ τοῦτο ἐργάζεται, καὶ ἐκ πλείονος περιουσίας, ἀπὸ τῶν μαθητῶν κατασκευάζων τὸν λόγον. Τί γὰρ λέγω περὶ ἐμοῦ τοῦ διδασκάλου, φησὶ, καὶ τοσαύτην ἔχοντος φροντίδα, καὶ τὴν οἰκουμένην ἅπασαν ἐμπεπιστευμένου, καὶ τοσαῦτα σημεῖα πεποιηκότος; Ὑμᾶς γὰρ αὐτοὺς ἐὰν βουληθῆτε ἐξετάσαι τοὺς ἐν τάξει μαθητῶν ὄντας, ὄψεσθε ὅτι καὶ ἐν ὑμῖν ὁ Χριστός: εἰ δὲ ἐν ὑμῖν, πολλῷ μᾶλλον ἐν τῷ διδασκάλῳ. Εἰ γὰρ τὴν πίστιν ἔχετε, καὶ ἐν ὑμῖν ὁ Χριστός. Καὶ περὶ τῶν πιστευόντων τοῦτο αὐτὸ εἴρηται θαύματα ἐργαζομένων: οἱ γὰρ πιστεύοντες τότε, ἐθαυματούργουν: διὸ καὶ ἐπήγαγεν, Ἑαυτοὺς πειράζετε, ἑαυτοὺς δοκιμάζετε, εἰ ἐστὲ ἐν τῇ πίστει. Ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς, ὅτι Χριστὸς ἐν ὑμῖν, εἰ μή τι ἀδόκιμοί ἐστε; Εἰ δὲ ἐν ὑμῖν, πολλῷ μᾶλλον ἐν τῷ διδασκάλῳ. Ἐμοὶ δὲ δοκεῖ πίστιν ἐνταῦθα λέγειν καὶ τὴν τῶν σημείων. Εἰ γὰρ ἔχετε τὴν πίστιν ἐκείνην, φησὶν, ὁ Χριστὸς ἐν ὑμῖν ἐστιν, Εἰ μή τι ἀδόκιμοι γεγόνατε. δʹ. Εἶδες πῶς πάλιν φοβεῖ, καὶ ἐκ περιουσίας δείκνυσι παρ' αὐτῷ ὄντα τὸν Χριστόν; Ἐνταῦθα γάρ μοι δοκεῖ καὶ εἰς βίον αὐτοὺς αἰνίττεσθαι. Ἐπειδὴ γὰρ οὐκ ἀρκεῖ ἡ πίστις εἰς τὸ ἐπισπᾶσθαι τὴν ἐνέργειαν τὴν πνευματικὴν, εἶπε δὲ, ὅτι Εἰ ἐστὲ ἐν τῇ πίστει, τὸν Χριστὸν ἔχετε ἐν αὐτοῖς, συνέβαινε δὲ πολλοὺς εἶναι ταύτης τῆς ἐνεργείας ἐρήμους πίστιν ἔχοντας, λύων τὴν ἀπορίαν φησὶν, Εἰ μή τι ἀδόκιμοί ἐστε, εἰ μὴ βίον διεφθαρμένον ἔχετε. Ἐλπίζω δὲ, ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. Τὸ ἀκόλουθον ἦν εἰπεῖν, Εἰ δὲ ὑμεῖς ἀδόκιμοι γεγόνατε, ἀλλ' οὐχ ἡμεῖς: ἀλλ' οὕτω μὲν οὐ λέγει, ἵνα μὴ πλήξῃ, ἀμυδρῶς δὲ αὐτὸ αἰνίττεται, οὔτε ἀποφαινόμενος καὶ λέγων, ὅτι ἀδόκιμοί ἐστε, οὔτε κατ' ἐρώτησιν προάγων καὶ λέγων, εἰ δὲ ὑμεῖς ἀδόκιμοι, ἀλλὰ τοῦτο παραλιπὼν, αἰνιγματωδῶς αὐτὸ ἐνδείκνυται, ἐπάγων, Ἐλπίζω δὲ, ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. Πάλιν κἀνταῦθα πολλὴ ἡ ἀπειλὴ, μέγας ὁ φόβος. Ἐπειδὴ γὰρ ἐντεῦθεν, βούλεσθε, φησὶ, διὰ τῆς εἰς ὑμᾶς κολάσεως τὴν δοκιμὴν λαβεῖν, οὐκ ἀπορήσομεν τοῦ δοῦναι ὑμῖν τὴν ἀπόδειξιν. Ἀλλ' οὕτω μὲν οὐ λέγει, μετὰ πλείονος δὲ τοῦ βάρους καὶ τῆς ἀπειλῆς: Ἐλπίζω δὲ, ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. Ἔδει μὲν γὰρ καὶ χωρὶς τούτου εἰδέναι ὑμᾶς, φησὶ, τὰ ἡμέτερα, καὶ ὅτι Χριστὸν ἔχομεν ἐν ἑαυτοῖς λαλοῦντα καὶ ἐνεργοῦντα: ἐπειδὴ δὲ καὶ διὰ τῶν ἔργων βούλεσθε λαβεῖν τὴν πεῖραν, εἴσεσθε ὅτι οὐκ ἐσμὲν ἀδόκιμοι. Εἶτα ἐπειδὴ τὴν ἀπειλὴν ἐπανετείνατο, καὶ τὴν κόλασιν λοιπὸν ἐπὶ θύρας ἤγαγε, καὶ ἐν τρόμῳ κατέστησεν αὐτοὺς, καὶ προσδοκᾷν ἐποίησε τιμωρίαν: ὅρα πῶς πάλιν καταγλυκαίνει τὸν λόγον, καὶ παραμυθεῖται τὸν φόβον, καὶ δείκνυσιν αὐτοῦ τὸ ἀφιλότιμον, τὸ πρὸς τοὺς μαθητὰς κηδεμονικὸν, τὸ φιλόσοφον τῆς γνώμης, τὸ ὑψηλὸν καὶ ἀκενόδοξον. Ταῦτα γὰρ ἅπαντα δείκνυσι δι' ὧν ἐπάγει λέγων, Εὔχομαι δὲ πρὸς τὸν Θεὸν, μὴ ποιῆσαι ὑμᾶς κακὸν μηδὲν, ἵνα μὴ ἡμεῖς δόκιμοι φανῶμεν, ἀλλ' ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. Οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλ' ὑπὲρ τῆς ἀληθείας. Χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἦτε. Τοῦτο γὰρ καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν. Τί ταύτης ἴσον γένοιτ' ἂν τῆς ψυχῆς; Κατεφρονεῖτο, διεπτύετο, ἐκωμῳδεῖτο, ἐχλευάζετο, ὡς εὐτελὴς, ὡς εὐκαταφρόνητος, ὡς ἀλαζὼν, ὡς κομπάζων μὲν διὰ τῶν ῥημάτων, ἐπὶ δὲ τῶν πραγμάτων οὐδὲ μικρόν τι δεῖξαι ἔχων τὴν ἑαυτοῦ ἰσχύν: καὶ οὐ μόνον ἀναβάλλεται, οὐδὲ μόνον ἀναδύεται, ἀλλὰ καὶ εὔχεται μὴ ἐμπεσεῖν εἰς τοσαύτην ὑπόθεσιν: Εὔχομαι γὰρ, φησὶ, μὴ ποιῆσαι ὑμᾶς κακὸν μηδὲν, ἵνα μὴ ἡμεῖς δόκιμοι φανῶμεν, ἀλλ' ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. Τί ἐστιν ὃ λέγει; Παρακαλῶ τὸν Θεὸν, φησὶν, ἱκετεύω μηδένα εὑρεῖν ἀδιόρθωτον, μηδένα εὑρεῖν ἀμετανόητον: μᾶλλον δὲ οὐδὲ τοῦτο μόνον, ἀλλὰ μηδὲ τὴν ἀρχὴν ἁμαρτεῖν: Μὴ ποιῆσαι γὰρ ὑμᾶς, φησὶ, μηδέν: εἰ δὲ καὶ ἄρα ἁμάρτητε, μεταβάλλεσθαι, καὶ προλαβόντας διορθώσασθαι, καὶ πᾶσαν ἀποκρούσασθαι ὀργήν. Οὐδὲ γὰρ τοῦτο σπουδάζω, ἵνα οὕτω δόκιμοι ὦμεν, ἀλλὰ τοὐναντίον ἅπαν, ἵνα μὴ ἡμεῖς δόκιμοι φανῶμεν. Εἰ γὰρ μένετε, φησὶν, ἀμετανόητα ἁμαρτάνοντες, ἀνάγκη ἡμᾶς κολάζειν, τιμωρεῖσθαι, πηροῦν ὑμῶν τὰ σώματα: ὅπερ ἐπὶ Σαπφείρας καὶ ἐπὶ τοῦ Μάγου γέγονε: καὶ ἐδώκαμεν δοκιμὴν τῆς δυνάμεως. Ἀλλ' οὐκ εὐχόμεθα τοῦτο, ἀλλὰ τοὐναντίον, ἵνα μήτε ἡμεῖς οὕτω δόκιμοι φανῶμεν: τουτέστιν, Ἵνα μὴ οὕτω τὴν δοκιμὴν ἐπιδειξώμεθα τῆς δυνάμεως τῆς ἐν ἡμῖν, διὰ τοῦ κολάζειν ὑμᾶς καὶ τιμωρεῖσθαι ἁμαρτάνοντας καὶ ἀνίατα νοσοῦντας, ἀλλὰ τί; Ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, τοῦτο εὐχόμεθα, ἵνα ἀεὶ ἐν ἀρετῇ, ἀεὶ ἐν διορθώσει, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν, οὐκ ἐπιδεικνύμενοι ἡμῶν τὴν τιμωρητικὴν δύναμιν. Καὶ οὐκ εἶπεν, Ἀδόκιμοι: οὐ γὰρ ἔμελλεν εἶναι ἀδόκιμος, εἰ καὶ μὴ ἐκόλασεν, ἀλλὰ δι' αὐτὸ μὲν οὖν τοῦτο δόκιμος: ἀλλ' εἰ καί τινες ὑποπτεύουσιν ἡμᾶς, φησὶ, μὴ ἐπιδεικνυμένους τὴν ἰσχὺν ἡμῶν εὐκαταφρονήτους εἶναι καὶ ἀπεῤῥιμμένους, οὐδὲν ἡμῖν μέλει τούτου. Βέλτιον ἡμᾶς τοῦτο νομίζεσθαι παρ' ἐκείνοις, ἢ ἐν ταῖς πληγαῖς καὶ τῷ ἀδιορθώτῳ τῆς γνώμης τὴν δύναμιν, ἣν ἔδωκεν ἡμῖν ὁ Θεὸς, ἐπιδείκνυσθαι. Οὐ γὰρ δυνάμεθα κατὰ τῆς ἀληθείας, ἀλλ' ὑπὲρ τῆς ἀληθείας. Ἵνα γὰρ μὴ δόξῃ αὐτοῖς χαρίζεσθαι (τοῦτο γάρ ἐστιν ἀκενοδόξου γνώμης), ἀλλ' ὅπερ ἡ τοῦ πράγματος ἀπαιτεῖ φύσις, τοῦτο ποιῇ, τοῦτο ἐπήγαγε λέγων: Οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας. Ἂν γὰρ εὕρωμεν, φησὶν, ὑμᾶς εὐδοκιμοῦντας, ἀποκρουσαμένους τὰ ἁμαρτήματα διὰ τῆς μετανοίας, παῤῥησίαν πρὸς τὸν Θεὸν ἐσχηκότας: οὐδὲ δυνησόμεθα, κἂν βουληθῶμεν, κολάσαι λοιπὸν, ἀλλὰ κἂν ἐπιχειρήσωμεν, οὐ συμπράξει ὁ Θεός. Εἰς τοῦτο γὰρ ἡμῖν ἔδωκε τὴν δύναμιν, ὥστε ἀληθῆ φέρειν τὴν ψῆφον καὶ δικαίαν, καὶ οὐχ ὑπεναντίαν τῇ ἀληθείᾳ. Εἶδες πῶς πανταχόθεν ἀνεπαχθῆ ποιεῖ τὸν λόγον, καὶ παραμυθεῖται τῆς ἀπειλῆς τὸ τραχύ; Πλὴν ἀλλ' ὥσπερ τοῦτο ἐσπούδακεν, οὕτω βούλεται καὶ τὴν αὐτοῦ δεῖξαι γνώμην οἰκειουμένην αὐτοῖς: διὸ καὶ ἐπήγαγε, Χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν, ὑμεῖς δὲ δυνατοὶ ἦτε. Τοῦτο δὲ καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν. Μάλιστα μὲν γὰρ, φησὶν, οὔτε δυνάμεθά τι κατὰ τῆς ἀληθείας, τουτέστιν, εὐαρεστοῦντας ὑμᾶς κολάσαι: πλὴν ἐπειδὴ οὐ δυνάμεθα, διὰ τοῦτο οὐ βουλόμεθα, καὶ τοὐναντίον ἐπιθυμοῦμεν. Ἀλλὰ καὶ δι' αὐτὸ μὲν οὖν τοῦτο μάλιστα χαίρομεν, ὅταν μὴ εὕρωμεν ὑμᾶς ἀφορμὴν ἡμῖν παρέχοντας τοῦ δεῖξαι ἡμῶν τὴν δύναμιν τὴν ἐπὶ τῇ κολάσει. Εἰ γὰρ καὶ τὸ τὰ τοιαῦτα ποιεῖν λαμπροὺς δείκνυσι καὶ δοκίμους καὶ ἰσχυροὺς, ἀλλ' ἡμεῖς τὸ ἐναντίον βουλόμεθα, ὑμᾶς δοκίμους εἶναι καὶ ἀλήπτους, καὶ ἡμᾶς μηδέποτε τὴν ἐντεῦθεν καρποῦσθαι δόξαν. Διό φησι, Χαίρομεν γὰρ, ὅταν ἡμεῖς ἀσθενῶμεν. Τί ἐστι, Ἀσθενῶμεν; Ὅταν νομιζώμεθα ἀσθενεῖς: οὐχ ὅτε ἐσμὲν ἀσθενεῖς, ἀλλ' ὅτε νομιζόμεθα ἀσθενεῖς: τοῦτο γὰρ ἐνομίζοντο παρὰ τοῖς ἐχθροῖς, οὐκέτι δεικνύμενοι τὴν τιμωρητικὴν αὐτῶν δύναμιν. Ἀλλ' ὅμως χαίρομεν, ὅταν οὕτως ἀναστραφῆτε, ὥστε μὴ παρασχεῖν ἡμῖν πρόφασιν τοῦ τιμωρεῖσθαι ὑμᾶς. Καὶ ἡμῖν τοῦτο ἡδὺ, ὅταν οὕτω νομιζώμεθα ἀσθενεῖς, μόνον ὑμεῖς ἵνα ἄληπτοι ἦτε: διὸ ἐπάγει, Ὑμεῖς δὲ δυνατοὶ ἦτε: τουτέστι, δόκιμοι, ἐνάρετοι. Καὶ οὐ μόνον βουλόμεθα ταῦτα, ἀλλὰ καὶ εὐχόμεθα ταῦτα, ἀλήπτους ὑμᾶς εἶναι, τετελειωμένους, μηδεμίαν παρέχοντας λαβὴν ἡμῖν. εʹ. Τοῦτο σπλάγχνου πατρικοῦ, τῆς οἰκείας εὐδοκιμήσεως τὴν σωτηρίαν προτιμᾷν τῶν μαθητῶν: τοῦτο ψυχῆς ἀκενοδόξου: τοῦτο μάλιστα ἀπαλλάττει τῶν συνδέσμων τοῦ σώματος, καὶ μετεωρίζεσθαι ποιεῖ ἀπὸ τῆς γῆς εἰς τὸν οὐρανὸν, τὸ τῆς δόξης εἶναι τῆς κενῆς καθαρόν: ὡσπεροῦν τὸ ἐναντίον εἰς πολλὰ ἄγει τὰ ἁμαρτήματα. Οὐ γὰρ ἔστι μὴ καθαρεύοντα δόξης κενῆς, ὑψηλὸν γενέσθαι καὶ μέγαν καὶ γενναῖον, ἀλλὰ ἀνάγκη χαμαὶ σύρεσθαι, καὶ πολλὰ διαφθείρειν, δουλεύοντα μιαρᾷ δεσποίνῃ καὶ βαρβάρου παντὸς ἀπηνεστέρα. Τί γὰρ αὐτῆς ἀγριώτερον γένοιτ' ἂν, ἢ ὅταν μάλιστα θεραπεύηται, τότε μάλιστα ἀγριοῦται; Καίτοι γε τοῦτο οὐδὲ τὰ θηρία ἔχει, ἀλλὰ τῇ πολλῇ τιθασσεύεται θεραπείᾳ. Ἡ δὲ κενοδοξία τοὐναντίον ἅπαν: καταφρονουμένη μὲν ἡμεροῦται, τιμωμένη δὲ ἀγριοῦται καὶ ὁπλίζεται κατὰ τοῦ τιμῶντος. Ταύτην τιμήσαντες οἱ Ἰουδαῖοι, μετὰ πολλῆς τῆς σφοδρότητος ἐκολάσθησαν: ταύτην ἀτιμάσαντες οἱ μαθηταὶ ἐστεφανώθησαν. Καὶ τί λέγω κόλασιν καὶ στεφάνους; εἰς γὰρ αὐτὸ τὸ φανῆναι λαμπροὺς μάλιστα τὸ διαπτύειν αὐτὴν συντελεῖ. Καὶ ὄψει κἀνταῦθα τοὺς μὲν τιμῶντας αὐτὴν, παραβλαπτομένους, τοὺς δὲ ἀτιμάζοντας, ὠφελουμένους. Οἱ μὲν γὰρ ἀτιμάσαντες αὐτὴν μαθηταὶ (οὐδὲν γὰρ κωλύει τῷ αὐτῷ πάλιν χρήσασθαι ὑποδείγματι) καὶ τὰ τοῦ Θεοῦ προτιμήσαντες, ὑπὲρ τὸν ἥλιον λάμπουσιν, ἀθάνατον κτησάμενοι μνήμην καὶ μετὰ τελευτήν: οἱ δὲ ὑποκατακλιθέντες αὐτῇ Ἰουδαῖοι, ἀπόλιδες, ἀνέστιοι, ἄτιμοι, φυγάδες, ἀνάστατοι γεγόνασιν, εὐτελεῖς, εὐκαταφρόνητοι. Καὶ σὺ τοίνυν, εἰ βούλει δόξαν λαβεῖν, διάκρουσαι δόξαν: εἰ δὲ διώκεις δόξαν, ἐκπέσῃ δόξης. Καὶ, εἰ βούλεσθε, τοῦτον καὶ ἐν τοῖς βιωτικοῖς τὸν λόγον γυμνάσωμεν. Τίνας γὰρ σκώπτομεν ἐν τοῖς σκώμμασιν; οὐχὶ τοὺς ἐφιεμένους αὐτῆς; Οὐκοῦν μάλιστα οὗτοί εἰσιν οἱ ταύτης ἀπεστερημένοι, μυρίους ἔχοντες κατηγόρους, καὶ παρὰ πάντων ἀτιμαζόμενοι. Τίνας δὲ θαυμάζομεν, εἰπέ μοι; οὐ τοὺς καταφρονοῦντας αὐτῆς; Οὐκοῦν οὗτοί εἰσιν οἱ δοξαζόμενοι. Ὥσπερ γὰρ πλούσιος οὐχ ὁ πολλῶν δεόμενος, ἀλλ' ὁ μηδενός: οὕτως ἔνδοξος οὐχ ὁ δόξης ἐρῶν, ἀλλ' ὁ ταύτης ὑπερορῶν: σκιὰ γὰρ δόξης ἐστὶν αὕτη ἡ δόξα. Οὐδεὶς ἄρτον ἰδὼν ἐζωγραφημένον, κἂν μυριάκις ὑπὸ λιμοῦ κατέχηται, τῆς γραφῆς ἅψεται. Μὴ τοίνυν μηδὲ σὺ δίωκε τὰς σκιάς: σκιὰ γὰρ δόξης τοῦτο, οὐ δόξα. Καὶ ἵνα μάθῃς, ὅτι τοῦτο τοῦτον ἔχει τὸν τρόπον, ἐκεῖνο λογίζου: ὅταν διαβάλληται παρὰ ἀνθρώποις τὸ πρᾶγμα, ὅταν φευκτὸν εἶναι δοκῇ τοῖς πᾶσι, καὶ αὐτοῖς τοῖς ἐπιθυμοῦσιν αὐτοῦ, ὅταν αἰσχύνηται καλούμενος ἐντεῦθεν ὁ ἔχων, ἢ ὁ ἐφιέμενος αὐτῆς. Πόθεν οὖν ἡ ἐπιθυμία, φησὶν, αὕτη, καὶ πῶς γίνεται τὸ πάθος; Ἀπὸ μικροψυχίας (οὐ γὰρ δεῖ κατηγορεῖν μόνον, ἀλλὰ καὶ διορθοῦσθαι), ἀπὸ ἀτελοῦς διανοίας, ἀπὸ παιδικῆς γνώμης. Παυσώμεθα τοίνυν παῖδες ὄντες, καὶ γενώμεθα ἄνδρες, καὶ πανταχοῦ τὴν ἀλήθειαν, μὴ τὰς σκιὰς διώκωμεν, καὶ ἐν πλούτῳ καὶ ἐν ἡδονῇ καὶ ἐν τρυφῇ καὶ ἐν δόξῃ καὶ ἐν δυνάμει: καὶ παύσεται τὸ νόσημα τοῦτο καὶ ἕτερα πλείονα. Τὸ γὰρ σκιὰς διώκειν, μαινομένου. Διὸ καὶ ὁ Παῦλος ἔλεγεν, Ἐκνήψατε δικαίως, καὶ μὴ ἁμαρτάνετε. Ἔστι γὰρ καὶ ἑτέρα μανία, χαλεπωτέρα ἐκείνης τῆς ἀπὸ τῶν δαιμόνων, τῆς ἀπὸ τῆς φρενίτιδος. Ἡ μὲν γὰρ ἔχει συγγνώμην, αὕτη δὲ ἀπολογίας ἐστέρηται, ὅταν αὐτὴ ἡ ψυχὴ διεφθαρμένη ᾖ, καὶ μὴ ὀρθὴ ἡ κρίσις αὐτῆς, ἀλλ' ἀπολωλυῖα: καὶ τὸ μὲν τῆς φρενίτιδος ὄργανόν ἐστι σωματικὸν πάθος, αὕτη δὲ ἡ μανία τοῦ τεχνίτου νοῦ. Ὥσπερ οὖν τῶν πυρετῶν ἐκεῖνοι χαλεπώτεροι καὶ ἀνίατοι οἱ τῶν στερεῶν ἁπτόμενοι σωμάτων, καὶ τοῖς νεύροις ἐνδομυχοῦντες, καὶ ταῖς φλεψὶν ἐναποκεκρυμμένοι: οὕτω δὴ καὶ αὕτη ἡ μανία, ἐπειδὴ αὐτῇ τῇ διανοίᾳ ἐνδομυχεῖ, διαστρέφουσα αὐτὴν καὶ λυμαινομένη. Πῶς γὰρ οὐ μανία λαμπρὰ καὶ σαφὴς, καὶ μανίας ἁπάσης χαλεπώτερον πάθος, τῶν μὲν μενόντων διηνεκῶς καταφρονεῖν, τῶν δὲ ἀπολλυμένων ἔχεσθαι μετὰ πολλῆς τῆς σπουδῆς; Εἰπὲ γάρ μοι, εἴ τις ἄνεμον ἐδίωκεν ἢ κρατεῖν ἐπεχείρει, οὐκ ἂν ἔφαμεν αὐτὸν μαίνεσθαι; εἴ τις σκιὰς κατεῖχε, τῶν ἀληθῶν ἀμελῶν, καὶ τὴν μὲν γυναῖκα ἐμίσει τὴν ἑαυτοῦ, περιεπλέκετο δὲ αὐτῆς τῇ σκιᾷ, ἢ τὸν μὲν υἱὸν ἀπεστρέφετο, τὴν δὲ τούτου σκιὰν πάλιν ἐφίλει, ἆρα ἂν ἕτερον ἐζήτησας σημεῖον τούτου σαφέστερον εἰς ἀπόδειξιν μανίας; Τοιοῦτοί τινές εἰσι καὶ οὗτοι οἱ πρὸς τὰ παρόντα κεχηνότες. Καὶ γὰρ πάντα σκιὰ, κἂν δόξαν εἴπῃς, κἂν δυναστείαν, κἂν εὐδοκίμησιν, κἂν πλοῦτον, κἂν τρυφὴν, κἂν ὁτιοῦν ἕτερον βιωτικόν. Διὰ δὴ τοῦτο καὶ ὁ προφήτης ἔλεγε, Μέντοι γε ἐν εἰκόνι διαπορεύεται ἄνθρωπος: πλὴν μάτην ταράσσεται: καὶ πάλιν, Αἱ ἡμέραι ἡμῶν, ὡς σκιὰ ἐκλίθησαν. Καὶ ἀλλαχοῦ καπνὸν καὶ ἄνθος χόρτου καλεῖ τὰ ἀνθρώπινα. Οὐ τὰ χρηστὰ δὲ σκιὰ μόνον, ἀλλὰ καὶ τὰ λυπηρὰ, κἂν θάνατον εἴπῃς, κἂν πενίαν. κἂν ἀῤῥωστίαν, κἂν ὁτιοῦν ἕτερον. Ποῖα οὖν τὰ μένοντα, καὶ τὰ χρηστὰ καὶ τὰ λυπηρά; Ἡ βασιλεία ἡ αἰώνιος, καὶ ἡ γέεννα ἡ διηνεκής. Οὔτε γὰρ ὁ σκώληξ τελευτήσει, καὶ τὸ πῦρ οὐ σβεσθήσεται: καὶ ἀναστήσονται οὗτοι εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν αἰώνιον. Ἵν' οὖν τὴν μὲν φύγωμεν, τῆς δὲ ἀπολαύσωμεν, ἀφέμενοι τῆς σκιᾶς, ἐχώμεθα τῶν ἀληθινῶν πραγμάτων μετὰ σπουδῆς ἁπάσης: οὕτω γὰρ ἐπιτευξόμεθα τῆς βασιλείας τῶν οὐρανῶν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.