John Chrysostom, On the Letter to the Hebrews

“Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him. For whom the Lord loveth, He chasteneth: and scourgeth every son whom He receiveth.”710 or, “accepteth.”

[1.] There are two kinds of consolation, apparently opposed to one another, but yet contributing great strength each to the other; both of which he has here put forward. The one is when we say that persons have suffered much: for the soul is refreshed, when it has many witnesses of its own sufferings, and this he introduced above, saying, “Call to mind the former days, in which after ye had been illuminated ye endured a great fight of afflictions.” ( c. x. 32.) The other is when we say, “Thou hast suffered no great thing.” The former, when [the soul] has been exhausted refreshes it, and makes it recover breath: the latter, when it has become indolent and supine, turns it again711 ἐ πιστρέφει, or, “turns, converts to God.” and pulls down pride. Thus that no pride may spring up in them from that testimony [to their sufferings], see what he does. “Ye have not yet” (he says) “resisted unto blood, [striving] against sin.” And he did not at once go on with what follows, but after having shown them all those who had stood “unto blood,” and then brought in the glory of Christ, His sufferings,712 τὸ καύχημα τοῦ Χριστοῦ τὰ παθήματα, or, “our glory—our boast—the sufferings of Christ.” he afterwards easily pursued his discourse. This he says also in writing to the Corinthians, “There hath no temptation taken you, but such as is common to man” ( 1 Cor. x. 13 ), that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole [trial], and encourages itself from what has already befallen it.

What he means is this: Ye have not yet submitted to death; your loss has extended to money, to reputation, to being driven from place to place. Christ however shed His blood for you, while you have not [done it] for yourselves. He contended for the Truth even unto death fighting for you; while ye have not yet entered upon dangers that threaten death.

“And ye have forgotten the exhortation.” That is, And ye have slackened your hands, ye have become faint. “Ye have not yet,” he said, “resisted unto blood, striving against sin.” Here he indicates that sin is both very vigorous,713 σφόδρα πνέουσαν and is itself armed. For the [expression] “Ye have resisted [stood firm against],” is used with reference to those who stand firm.714 [There is a paronomasia here Τὸ ἀντικατέστητε, πρὸς τοὺς ἑστῶτας εἴρηται, which cannot easily be reproduced in English.—F.G.]

[2.] “Which” (he says) “speaketh unto you as unto sons, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him.” He has drawn his encouragement from the facts themselves; over and above he adds also that which is drawn from arguments, from this testimony.

“Faint not” (he says) “when thou art rebuked of Him.” It follows that these things are of God. For this too is no small matter of consolation, when we learn that it is God’s work that such things have power,715 τὸ τοιαῦτα δυνηθ ΣΨΜΒΟΛ 210 \φ ̈ΣΙΛ Γαλατια̈ \σ 12 ναι He allowing [them]; even as also Paul says; “He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness.” ( 2 Cor. xii. 9.) He it is who allows [them].

“For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” Thou canst not say that any righteous man is without affliction: even if he appear to be so, yet we know not his other afflictions. So that of necessity every righteous man must pass through affliction. For it is a declaration of Christ, that the wide and broad way leads to destruction, but the strait and narrow one to life. ( Matt. vii. 13, 14 .) If then it is possible to enter into life by that means, and is not by any other, then all have entered in by the narrow [way], as many as have departed unto life.

Ver. 7. “Ye endure chastisement”716 εἰς παιδείαν εἰς παιδείαν ὑπομένετε is the reading of the best mss. &c. of St. Chrys. as it is the approved reading of the Epistle. The later [printed] texts have the later reading εἰ π. ὑπ (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted [of God], from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? If ye did not suffer, then it were right to suppose this. For if “He scourgeth every son whom He receiveth,” he who is not scourged, perhaps is not a son. What then, you say, do not bad men suffer distress? They suffer indeed; how then? He did not say, Every one who is scourged is a son, but every son is scourged. For in all cases He scourges His son: what is wanted then is to show, whether any son is not scourged. But thou wouldest not be able to say: there are many wicked men also who are scourged, such as murderers, robbers, sorcerers, plunderers of tombs. These however are paying the penalty of their own wickedness, and are not scourged as sons, but punished as wicked: but ye as sons.

[3.] Then again [he argues] from the general custom. Seest thou how he brings up arguments from all quarters, from facts in the Scripture, from its words, from our own notions, from examples in ordinary life? ( Ver. 8.) “But if ye be without chastisement” [&c.]. Seest thou that he said what I just mentioned, that it is not possible to be a son without being chastened? For as in families, fathers care not for bastards, though they learn nothing, though they be not distinguished, but fear for their legitimate sons lest they should be indolent, [so here.]. If then not to be chastised is [a mark] of bastards, we ought to rejoice at chastisement, if this be [a sign] of legitimacy. “God dealeth with you as with sons”; for this very cause.

Ver. 9. “Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence.” Again, [he reasons] from their own experiences, from what they themselves suffered. For as he says above, “Call to mind the former days” ( c. x. 32 ), so here also “God” (he saith) “dealeth with you as with sons,” and ye could not say, We cannot bear it: yea, “as with sons” tenderly beloved. For if they reverence their “fathers of the flesh,” how shall not you reverence your heavenly Father?

However the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that He and they inflict chastisement: but they [did it] with a view to “what seemed good to them,” that is, fulfilling [their own] pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. They [did it] that ye might be useful to themselves also, oftentimes without reason; but here there is nothing of this kind. Seest thou that this also brings consolation? For we are most closely attached to those [earthly parents], when we see that not for any interests of their own they either command or advise us: but their earnestness is, wholly and solely, on our account. For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,—not that he may receive, but that he may impart. He chastens, He does everything, He uses all diligence, that we may become capable of receiving His benefits. ( Ver. 10.) “For they verily” (he says) “for a few days chastened us after their own pleasure, but He for our profit, that we might be partakers of His holiness.”

What is “of his holiness”? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that ye may receive, and He does all that He may give you: do ye not earnestly endeavor that ye may receive? “I said unto the Lord” (one says) “Thou art my Lord, for of my good things Thou hast no need.” ( Ps. xvi. 2.)

“Furthermore,” he saith, “we have had fathers of our flesh which corrected us and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live?” (“To the Father of spirits,” whether of spiritual gifts, or of prayers, or of the incorporeal powers.) If we die thus, then “we shall live. For they indeed for a few days chastened us after their own pleasure,” for what seems [so] is not always profitable, but “He for our profit.”

[4.] Therefore chastisement is “profitable”; therefore chastisement is a “participation of holiness.” Yea and this greatly: for when it casts out sloth, and evil desire, and love of the things of this life, when it helps the soul, when it causes a light esteem of all things here (for affliction [does] this), is it not holy? Does it not draw down the grace of the Spirit?

Let us consider the righteous, from what cause they all shone brightly forth. Was it not from affliction? And, if you will, let us enumerate them from the first and from the very beginning: Abel, Noah himself; for it is not possible that he, being the only one in that so great multitude of the wicked, should not have been afflicted; for it is said, “Noah being” alone “perfect in his generation, pleased God.” ( Gen. vi. 9.) For consider, I beseech you, if now, when we have innumerable persons whose virtue we may emulate, fathers, and children, and teachers, we are thus distressed, what must we suppose he suffered, alone among so many? But should I speak of the circumstances of that strange and wonderful rain? Or should I speak of Abraham, his wanderings one upon another, the carrying away of his wife, the dangers, the wars, the famines? Should I speak of Isaac,717 The common texts substitute Jacob for Isaac here, omitting the following clause where Jacob is mentioned (as they also in the preceding sentence have “temptations” instead of “families”); to correct the apparent inaccuracies of the text. But Mr. Field shows from other passages of St. Chrys. that he really means Isaac, having in view Gen. xxvi. 18–22, 27 what fearful things he underwent, driven from every place, and laboring in vain, and toiling for others? Or of Jacob? for indeed to enumerate all his [afflictions] is not necessary, but it is reasonable to bring forward the testimony, which he himself [gave] when speaking with Pharaoh; “Few and evil are my days, and they have not attained to the days of my fathers.” ( Gen. xlvii. 9.) Or should I speak of Joseph himself? Or of Moses? Or of Joshua? Or of David? Or of Elijah? Or of Samuel? Or wouldest thou [that I speak] of all the prophets? Wilt thou not find that all these were made illustrious from their afflictions? Tell me then, dost thou desire to become illustrious from ease and luxury? But thou canst not.

Or should I speak of the Apostles? Nay but they went beyond all. And Christ said this, “In the world ye shall have tribulation.” ( John xvi. 33.) And again, “Ye shall weep and lament, but the world shall rejoice.” ( John xvi. 20.) And, that “Strait and narrow is the way718 St. Chrys. seems to have read this text without the words ἡ πύλη that leadeth unto life.” ( Matt. vii. 14.) The Lord of the way said, that it is “narrow and strait”; and dost thou seek the “broad” [way]? How is this not unreasonable? In consequence thou wilt not arrive at life, going another [way], but at destruction, for thou hast chosen the [path] which leads thither.

Wouldst thou that I bring before you those [that live] in luxury? Let us ascend from the last to the first. The rich man who is burning in the furnace; the Jews who live for the belly, “whose god is their belly” ( Phil. iii. 19 ), who were ever seeking ease in the wilderness, were destroyed; as also those in Sodom, on account of their gluttony; and those in the time of Noah, was it not because they chose this soft and dissolute life? For “they luxuriated,” it says, “in fullness of bread.” ( Ezek. xvi. 49.) It speaks of those in Sodom. But if “fullness of bread” wrought so great evil, what should we say of other delicacies? Esau, was not he in ease? And what of those who being of “the sons of God” ( Gen. vi. 2 ), looked on women, and were borne down the precipice? And what of those who were maddened by inordinate lust? and all the kings of the nations, of the Babylonians, of the Egyptians, did they not perish miserably? Are they not in torment?

[5.] And as to things now, tell me, are they not the same? Hear Christ saying, “They that wear soft clothing are in kings’ houses” ( Matt. xi. 8 ), but they who do not [wear] such things, are in Heaven. For the soft garment relaxes even the austere soul, breaks it and enervates it: yea, even if it meet with a body rough and hard, it speedily by such delicate treatment makes it soft and weak.

For, tell me, for what other reason do you suppose women are so weak? Is it from their sex only? By no means: but from their way of living, and their bringing up. For their avoiding exposure,719 “to the heat,” σκιατροφία their inactivity, their baths, their unguents, their multitude of perfumes, the delicate softness of their couches, makes them in the end such as they are.

And that thou mayest understand, attend to what I say. Tell me; take from a garden a tree from those standing in the uncultivated720 ἐ ν τῇ ἐρήμῳ, “dry and open part?” part and beaten by the winds, and plant it in a moist and shady place, and thou wilt find it very unworthy of that from which thou didst originally take it. And that this is true, [appears from the fact that] women brought up in the country are stronger than citizens of towns: and they would overcome many such in wrestling. For when the body becomes more effeminate, of necessity the soul also shares the mischief, since, for the most part, its energies are affected in accordance with the [body]. For in illness we are different persons owing to weakness, and when we become well, we are different again. For as in the case of a string when the tones721 φθόγγοι are weak and relaxed, and not well arranged, the excellence of the art is also destroyed, being obliged to serve the ill condition of the strings: so in the case of the body also, the soul receives from it many hurts, many necessities.722 ἀ νάγκας For when it needs much nursing, the other endures a bitter servitude.

[6.] Wherefore, I beseech you, let us make it strong by work, and not nurse it as an invalid.723 νοσηλεύωμεν My discourse is not to men only but to women also. For why dost thou, O woman, continually enfeeble724 ἐ κπλύνεις … ἐ ξίτηλον, lit. “washed out,” and “faded,” as when colors are washed out of dresses. [thy body] with luxury and exhaust it?725 ἐ κπλύνεις … ἐ ξίτηλον, lit. “washed out,” and “faded,” as when colors are washed out of dresses. Why dost thou ruin thy strength with fat? This fat is flabbiness, not strength. Whereas, if thou break off from these things, and manage thyself differently, then will thy personal beauty also improve according to thy wish, when strength and a good habit of body are there. If however thou beset it with ten thousand diseases, there will neither be bloom of complexion, nor good health; for thou wilt always be in low spirits. And you know that as when the air is smiling it makes a beautiful house look splendid, so also cheerfulness of mind when added to a fair countenance, makes it better: but if [a woman] is in low spirits and in pain she becomes more ill-looking. But diseases and pains produce low spirits; and diseases are produced from the body too delicate through great luxury. So that even for this you will flee luxury, if you take my advice.

‘But, you will say, luxury gives pleasure.’ Yes, but not so great as the annoyances. And besides, the pleasure goes no further than the palate and the tongue. For when the table has been removed, and the food swallowed, thou wilt be like one that has not partaken, or rather much worse, in that thou bearest thence oppression, and distension, and headache, and a sleep like death, and often too, sleeplessness from repletion, and obstruction of the breathing, and eructation. And thou wouldest curse bitterly thy belly, when thou oughtest to curse thy immoderate eating.

[7.] Let us not then fatten the body, but listen to Paul saying, “Make not provision for the flesh, to fulfill the lusts thereof,” ( Rom. xiii. 14.) As if one should take food and throw it into a drain, so is he who throws it into the belly: or rather it is not so, but much worse. For in the one case he uses726 ἐ ργάζεται the drain without harm to himself: but in the other he generates innumerable diseases. For what nourishes is a sufficiency which also can be digested: but what is over and above our need, not only does not nourish, but even spoils the other. But no man sees these things, owing to some prejudice and unseasonable pleasure.

Dost thou wish to nourish the body? Take away what is superfluous; give what is sufficient, and as much as can be digested. Do not load it, lest thou overwhelm it. A sufficiency is both nourishment and pleasure. For nothing is so productive of pleasure, as food well digested: nothing so [productive of] health: nothing [so productive of] acuteness of the faculties, nothing tends so much to keep away disease. For a sufficiency is both nourishment, and pleasure, and health; but excess is injury, and unpleasantness and disease. For what famine does, that also satiety does; or rather more grievous evils. For the former indeed within a few days carries a man off and sets him free; but the other eating into and putrefying the body, gives it over to long disease, and then to a most painful death. But we, while we account famine a thing greatly to be dreaded, yet run after satiety, which is more distressing than that.

Whence is this disease? Whence this madness? I do not say that we should waste ourselves away, but that we should eat as much food as also gives us pleasure, that is really pleasure, and can nourish the body, and furnish it to us well ordered and adapted for the energies of the soul, well joined and fitted together. But when it comes to be water-logged727 ὑ πέραντλον by luxury, it cannot in the flood-wave, keep fast the bolts728 γόμφους themselves, as one may say, and joints which hold the frame together. For the flood-wave coming in, the whole breaks up and scatters.

“Make not provision for the flesh” (he says) “to fulfill the lusts thereof.” ( Rom. xiii. 14.) He said well. For luxury is fuel for unreasonable lusts; though the luxurious should be the most philosophical of all men, of necessity he must be somewhat affected by wine, by eating, he must needs be relaxed, he must needs endure the greater flame. Hence [come] fornications, hence adulteries. For a hungry belly cannot generate lust, or rather not one which has used just enough. But that which generates unseemly lusts, is that which is relaxed729 πλαδῶσα, “wet and soft.” by luxury. And as land which is very moist and a dung-hill which is wet through and retains much dampness, generates worms, while that which has been freed from such moistness bears abundant fruits, when it has nothing immoderate: even if it be not cultivated, it yields grass, and if it be cultivated, fruits: [so also do we].

Let us not then make our flesh useless, or unprofitable, or hurtful, but let us plant in it useful fruits, and fruit-bearing trees; let us not enfeeble them by luxury, for they too put forth worms instead of fruit when they are become rotten. So also implanted desire, if thou moisten it above measure, generates unreasonable pleasures, yea the most exceedingly unreasonable. Let us then remove this pernicious evil, that we may be able to attain the good things promised us, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory now and ever and world without end. Amen.

ΟΜΙΛΙΑ ΚΘʹ. Οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι: καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται: Υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος. Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει: μαστιγοῖ δὲ πάντα υἱὸν, ὃν παραδέχεται. Εἰ παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός. Τίς γάρ ἐστιν υἱὸς ὃν οὐ παιδεύει πατήρ; αʹ. Ἔστιν εἴδη παρακλήσεως δύο, ἐναντία ἀλλήλοις εἶναι δοκοῦντα, πολλὴν δὲ ἑαυτοῖς συνεισφέροντα τὴν ἰσχύν: ἅπερ ἀμφότερα ἐνταῦθα τέθεικε. Τὸ μὲν γάρ ἐστιν, ὅταν πολλὰ λέγωμεν πεπονθέναι τινάς: ἡ γὰρ ψυχὴ διαναπαύεται, ὅταν ἔχῃ τῶν οἰκείων παθῶν μάρτυρας πολλούς: ὅπερ ἀνωτέρω ἔθηκεν εἰπὼν, Ἀναμιμνήσκεσθε τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες, πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων: τὸ δὲ, ὅταν λέγωμεν, ὅτι Οὐ μέγα τι πέπονθας: ἐπιστρεφόμεθα γὰρ τῷ λόγῳ καὶ διανιστάμεθα, καὶ πάντα πρὸς τὸ παθεῖν γινόμεθα προθυμότεροι. Καὶ τὸ μὲν τετρυχωμένην τὴν ψυχὴν διαναπαύει καὶ ἀναπνεῖν ποιεῖ, τὸ δὲ ῥᾳθυμοῦσαν αὐτὴν καὶ ὑπτίαν γενομένην ἐπιστρέφει, καὶ τοῦ φρονήματος κατασπᾷ. Ἵνα τοίνυν μὴ ἐξ ἐκείνης τῆς μαρτυρίας φρόνημα αὐτοῖς τεχθῇ, ὅρα τί ποιεῖ: Οὔπω, φησὶ, μέχρις αἵματος ἀντικατέστητε, πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι: καὶ ἐκλέλησθε τῆς παρακλήσεως. Καὶ οὐκ εὐθέως ἐπήγαγε τὰ ἑξῆς, ἀλλὰ δείξας αὐτοῖς πάντας τοὺς μέχρις αἵματος στάντας, εἶτα ἐπαγαγὼν τὸ καύχημα τοῦ Χριστοῦ τὰ παθήματα, τότε εὐκόλως κατέδραμε. Τοῦτο καὶ Κορινθίοις γράφων λέγει: Πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος: τουτέστι, μικρός. Ἱκανὸν γὰρ τοῦτο διαναστῆσαι καὶ ἀνορθῶσαι ψυχὴν, ὅταν ἐννοήσῃ, ὅτι οὐ πρὸς τὸ πᾶν ἀνῆλθε, καὶ πείσῃ ἑαυτὴν ἀπὸ τῶν προλαβόντων. Ὃ δὲ λέγει, τοῦτό ἐστιν: Οὔπω θάνατον ὑπέστητε, μέχρι χρημάτων ὑμῖν ἡ ζημία, μέχρι δόξης, μέχρι τοῦ ἐλαύνεσθαι: ὁ μέντοι Χριστὸς ὑπὲρ ὑμῶν τὸ αἷμα ἐξέχεεν, ὑμεῖς δὲ οὐδὲ ὑπὲρ ἑαυτῶν: αὐτὸς μέχρι θανάτου ἠγωνίσατο περὶ τῆς ἀληθείας, πολεμῶν ὑπὲρ ὑμῶν: ὑμεῖς δὲ οὐδέπω εἰς κινδύνους ἐπέβητε θάνατον ἀπειλοῦντας. Καὶ ἐκλέλησθε τῆς παρακλήσεως: τουτέστι, Καὶ παρήκατε τὰς χεῖρας, ἐξελύθητε. Οὔπω, φησὶ, μέχρις αἵματος ἀντικατέστητε, πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι. Ἐνταῦθα δείκνυσι καὶ τὴν ἁμαρτίαν σφόδρα πνέουσαν, καὶ αὐτὴν ὁπλιζομένην: τὸ γὰρ, Ἀντικατέστητε, πρὸς τοὺς ἑστῶτας εἴρηται. Ἥτις ὑμῖν, φησὶν, ὡς υἱοῖς διαλέγεται, Υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος. Ἐποιήσατο ἀπὸ τῶν πραγμάτων τὴν παράκλησιν: ἐκ περιουσίας καὶ τὴν ἀπὸ τῶν λόγων ἐπάγει, ἀπὸ τῆς μαρτυρίας ταύτης: Μὴ ἐκλύου, φησὶν, ὑπ' αὐτοῦ ἐλεγχόμενος. Ἄρα τοῦ Θεοῦ ταῦτά ἐστι. Καὶ τοῦτο δὲ εἰς παράκλησιν οὐ μικρὸν, ὅταν μάθωμεν, ὅτι τοῦ Θεοῦ ἔργον ἐστὶ τὸ τοιαῦτα δυνηθῆναι, ἐκείνου συγχωροῦντος: καθάπερ καὶ Παῦλός φησιν: Ὑπὲρ τούτου τρὶς τὸν Κύριον παρεκάλεσα, καὶ εἴρηκέ μοι, Ἀρκεῖ σοι ἡ χάρις μου: ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Ὥστε ἐκεῖνός ἐστιν ὁ συγχωρῶν. Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει: μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται. Οὐκ ἔχεις, φησὶν, εἰπεῖν ὅτι ἔστι τις δίκαιος θλίψεως χωρίς: κἂν γὰρ οὕτω φαίνηται, ἀλλ' οὐκ ἴσμεν ἡμεῖς τὰς ἄλλας θλίψεις: ὥστε πάντα δίκαιον ἀνάγκη διὰ θλίψεως ἐλθεῖν. Ἀπόφασις γάρ ἐστι τοῦ Χριστοῦ, ὅτι ἡ πλατεῖα καὶ εὐρύχωρος ὁδὸς ἀπάγει εἰς τὴν ἀπώλειαν, ἡ δὲ στενὴ καὶ τεθλιμμένη εἰς τὴν ζωήν. Εἰ τοίνυν ἐκεῖθεν ἔστιν ἐλθεῖν εἰς τὴν ζωὴν, ἄλλοθεν δὲ οὐκ ἔνι, ἄρα διὰ τῆς στενῆς πάντες εἰσῆλθον, ὅσοι πρὸς τὴν ζωὴν ἀπῆλθον. Εἰ παιδείαν ὑπομένετε, φησὶν, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός. Τίς γάρ ἐστιν υἱὸς, ὃν οὐ παιδεύει πατήρ; Εἰ παιδεύει, ἄρα εἰς διόρθωσιν, ἀλλ' οὐκ εἰς κόλασιν, οὐδὲ εἰς τιμωρίαν, οὐδὲ εἰς τὸ κακῶς παθεῖν. Ὅρα, ὅθεν ἐνόμιζον ἐγκαταλελεῖφθαι, ἀπὸ τούτων φησὶν αὐτοὺς πιστεύειν, ὅτι οὐκ ἐγκαταλελειμμένοι εἰσίν. Ὡς ἂν εἰ ἔλεγεν: Ἐπειδὴ τοσαῦτα ἐπάθετε κακὰ, νομίζετε ὅτι ἀφῆκεν ὑμᾶς ὁ Θεὸς καὶ μισεῖ; Εἰ μὴ ἐπάθετε, τότε ἔδει τοῦτο ὑποπτεύειν: εἰ γὰρ πάντα υἱὸν μαστιγοῖ, ὃν παραδέχεται, ὁ μὴ μαστιζόμενος, ἴσως οὐχ υἱός. Τί οὖν; φησί: πονηροὶ οὐ πάσχουσι κακῶς; Πάσχουσι μέν: πῶς γὰρ οὔ; ἀλλ' οὐκ εἶπε, Πᾶς ὁ μαστιζόμενος, υἱὸς, ἀλλὰ, Πᾶς ὁ υἱὸς μαστιγοῦται. Ἀλλ' οὐκ ἂν ἔχοις εἰπεῖν: εἰσὶ μὲν γὰρ μαστιζόμενοι πολλοὶ, καὶ πονηροὶ, οἷον ἀνδροφόνοι, λῃσταὶ, γόητες, τυμβωρύχοι. Ἀλλ' ἐκεῖνοι τῆς ἰδίας πονηρίας διδόασι δίκην, καὶ οὐχ ὡς υἱοὶ μαστιγοῦνται, ἀλλ' ὡς κακοὶ κολάζονται: ὑμεῖς δὲ ὡς υἱοί. Ὁρᾷς πῶς πάντοθεν κινεῖ λογισμοὺς, ἀπὸ πραγμάτων τῶν ἐν τῇ Γραφῇ, ἀπὸ ῥημάτων, ἀπὸ ἐννοιῶν οἰκείων, ἀπὸ παραδειγμάτων τῶν ἐν τῷ βίῳ; Εἶτα πάλιν καὶ ἀπὸ τῆς κοινῆς συνηθείας. Εἰ δὲ χωρίς ἐστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες, ἄρα νόθοι ἐστὲ, καὶ οὐχ υἱοί. βʹ. Ὁρᾷς ὅτι, ὅπερ ἔφθην εἰπὼν, οὐκ ἔνι μὴ παιδευόμενον εἶναι υἱόν; Ὥσπερ γὰρ ἐν ταῖς οἰκίαις τῶν νόθων καταφρονοῦσιν οἱ πατέρες, κἂν μηδὲν μανθάνωσι, κἂν μὴ ἔνδοξοι γίνωνται: τῶν δὲ γνησίων ἕνεκεν υἱῶν δεδοίκασι μήποτε ῥᾳθυμήσωσι: τοῦτο καὶ ἐπὶ τοῦ παρόντος. Εἰ τοίνυν τὸ μὴ παιδεύεσθαι νόθων ἐστὶ, δεῖ χαίρειν ἐπὶ τῇ παιδείᾳ, εἴ γε γνησιότητος τοῦτο ἔστω. Ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός: διὰ τοῦτο αὐτό φησιν. Εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς, καὶ ἐνετρεπόμεθα: οὐ πολλῷ μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν; Πάλιν ἀπὸ τῶν οἰκείων παθημάτων, ἀφ' ὧν αὐτοὶ ἔπασχον, ἡ προτροπή. Ὥσπερ γὰρ ἐκεῖ λέγει, Ἀναμιμνήσκεσθε τὰς πρότερον ἡμέρας: οὕτω καὶ ἐνταῦθα, Ὁ Θεὸς, φησὶν, ὡς υἱοῖς ὑμῖν προσφέρεται, καὶ οὐκ ἂν ἔχοιτε εἰπεῖν, ὅτι οὐ δυνάμεθα φέρειν, καὶ ὡς υἱοῖς ποθεινοῖς. Εἰ δὲ τοὺς πατέρας αἰδοῦνται τοὺς σαρκικοὺς ἐκεῖνοι, πῶς ὑμεῖς τὸν Πατέρα τὸν ἐπουράνιον οὐκ αἰδεσθήσεσθε; Καίτοι οὐκ ἀπὸ τούτου μόνον ἡ διαφορὰ καὶ ἀπὸ προσώπων, ἀλλὰ καὶ ἀπ' αὐτῆς τῆς αἰτίας καὶ ἀπὸ τοῦ πράγματος: οὐ γὰρ ἐπὶ τοῖς αὐτοῖς οὗτος κἀκεῖνοι παιδεύουσι. Διὸ καὶ ἐπάγει: Οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον: τουτέστιν, ἡδονὴν πληροῦντες πολλάκις, καὶ οὐ πανταχοῦ τὸ συμφέρον ὁρῶντες. Ἐνταῦθα δὲ οὐκ ἔστι τοῦτο εἰπεῖν: οὐ γὰρ διά τι τῶν αὑτοῦ τοῦτο ποιεῖ, ἀλλὰ δι' ὑμᾶς καὶ τὴν ὠφέλειαν μόνην τὴν ὑμετέραν: ἐκεῖνοι, ἵνα καὶ αὐτοῖς χρήσιμοι γένησθε, πολλάκις δὲ καὶ εἰκῆ: ἐνταῦθα δὲ οὐδὲν τοιοῦτόν ἐστιν. Ὁρᾷς ὅτι καὶ τοῦτο φέρει παράκλησιν; Μάλιστα γὰρ ἐκείνοις οἰκειούμεθα, ὅταν ἴδωμεν ὅτι οὐ διά τι τῶν αὐτῶν ἢ ἐπιτάττουσιν, ἢ παραινοῦσιν, ἀλλ' ὁλόκληρος ἡ σπουδὴ διὰ τὸ ἡμέτερον γίνεται. Τοῦτο γάρ ἐστιν εἰλικρινὴς ἀγάπη, καὶ ὄντως ἀγάπη, ὅταν μηδὲν ὄντες τῷ φιλοῦντι χρήσιμοι, φιλώμεθα παρ' αὐτοῦ. Φιλούμεθα γὰρ, οὐχ ἵνα λάβῃ, ἀλλ' ἵνα δῷ: παιδεύει, πάντα ποιεῖ, πάντα σπουδάζει, ὥστε γενέσθαι ἡμᾶς δεκτικοὺς τῶν ἀγαθῶν τῶν αὑτοῦ. Οἱ μὲν γὰρ, φησὶ, πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον: ὁ δὲ ἐπὶ τὸ συμφέρον, εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ. Τί ἐστι, Τῆς ἁγιότητος αὐτοῦ; Τουτέστι, τῆς καθαρότητος, ὥστε ἀξίους αὐτοῦ γενέσθαι κατὰ δύναμιν. Ἐκεῖνος σπουδάζει ἵνα λάβητε, καὶ πάντα ποιεῖ ἵνα δῷ ὑμῖν: ὑμεῖς δὲ οὐ σπουδάζετε ἵνα λάβητε. Εἶπον, φησὶ, τῷ Κυρίῳ, Κύριός μου εἶ σὺ, ὅτι τῶν ἀγαθῶν μου οὐ χρείαν ἔχεις. Εἶτα, φησὶ, τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδεύοντας, καὶ ἐνετρεπόμεθα: οὐ πολλῷ δὲ μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν; Τῷ Πατρὶ τῶν πνευμάτων: ἤτοι τῶν χαρισμάτων λέγει, ἤτοι τῶν εὐχῶν, ἤτοι τῶν ἀσωμάτων δυνάμεων. Ἐὰν οὕτως ἀποθνήσκωμεν, τότε ζησόμεθα. Καὶ καλῶς εἶπεν, Οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας ἐπαίδευον κατὰ τὸ δοκοῦν αὐτοῖς: οὐ γὰρ πανταχοῦ τὸ δοκοῦν συμφέρον: οὗτος δὲ πρὸς τὸ συμφέρον. γʹ. Ἄρα ἡ παιδεία συμφέρον, ἄρα ἡ παιδεία μετάληψις ἁγιότητός ἐστι. Καὶ σφόδρα γε: ὅταν γὰρ ῥᾳθυμίαν ἐκβάλλῃ, ὅταν ἐπιθυμίαν πονηρὰν, ὅταν ἔρωτα τῶν βιωτικῶν πραγμάτων, ὅταν συστρέφῃ τὴν ψυχὴν, ὅταν ποιῇ καταγνῶναι τῶν ἐνταῦθα πάντων (τοιοῦτο γὰρ ἡ θλῖψις), οὐχὶ ἁγία γίνεται; οὐχὶ τοῦ Πνεύματος ἐπισπᾶται τὴν χάριν; Ἐννοήσωμεν τοιγαροῦν ἀεὶ τοὺς δικαίους, καὶ ἴδωμεν πόθεν πάντες ἔλαμψαν, καὶ πρὸ πάντων, ὁ Ἄβελ, ὁ Νῶε: ἆρα γὰρ οὐχὶ ἀπὸ θλίψεως; οὐ γὰρ ἔστι τὸν μόνον ὄντα ἐν τῷ τοσούτῳ πλήθει τῶν κακῶν μὴ θλίβεσθαι. Νῶε γὰρ, φησὶ, μόνος τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ, τῷ Θεῷ εὐηρέστησεν. Ἐννόησον γάρ μοι, εἰ νῦν μυρίους ἔχοντες ὧν ζηλώσομεν τὴν ἀρετὴν, καὶ πατέρας, καὶ διδασκάλους, οὕτω θλιβόμεθα, τί παθεῖν ἐκεῖνον εἰκὸς ἦν μόνον μεταξὺ τοσούτων; ἀλλὰ τὰ κατὰ τὸν ὑετὸν εἴπω τὸν ξένον ἐκεῖνον καὶ παράδοξον; ἀλλὰ τὸν Ἀβραὰμ εἴπω, καὶ ἃ τοῦτον συνέβη παθεῖν, οἷον, τὰς ἀποδημίας τὰς ἐπαλλήλους, τὴν τῆς γυναικὸς ἁρπαγὴν, τοὺς κινδύνους, τοὺς πολέμους, τοὺς πειρασμούς; Ἀλλὰ τὸν Ἰακὼβ, ὅσα πέπονθε δεινὰ, ἐλαυνόμενος πάντοθεν, καὶ πονῶν εἰκῆ, καὶ ἑτέροις μοχθῶν; πάντας μὲν γὰρ αὐτοῦ τοὺς πειρασμοὺς καταλέγειν οὐκ ἀναγκαῖον, τὴν δὲ μαρτυρίαν παρενεγκεῖν εὔλογον, ἢν καὶ αὐτὸς διαλεγόμενος τῷ Φαραὼ ἔλεγε: Μικραὶ καὶ πονηραὶ αἱ ἡμέραι μου, καὶ οὐκ ἀφίκοντο εἰς τὰς ἡμέρας τῶν πατέρων μου. Ἀλλὰ τὸν Ἰωσὴφ εἴπω; ἀλλὰ τὸν Μωϋσέα; ἀλλὰ τὸν Ἰησοῦν; ἀλλὰ τὸν Δαυΐδ; ἀλλὰ τὸν Σαμουήλ; ἀλλὰ τὸν Ἠλίαν; ἀλλὰ τὸν Δανιήλ; ἀλλὰ τοὺς προφήτας πάντας; Ἀλλὰ τούτους ἅπαντας ἀπὸ τῶν θλίψεων λαμπροὺς εὑρήσεις γενομένους. Εἰπὲ οὖν μοι σὺ, ἀπὸ ἀνέσεως καὶ τρυφῆς λαμπρὸς βούλει γενέσθαι; Ἀλλ' οὐκ ἂν δύναιο. Ἀλλὰ τοὺς ἀποστόλους εἴπω; Ἀλλὰ καὶ οὗτοι πάντας ὑπερηκόντισαν τοῖς λυπηροῖς. Τί ταῦτα λέγω; καὶ ὁ Χριστὸς τοῦτό φησιν: Ἐν τῷ κόσμῳ θλῖψιν ἕξετε: καὶ πάλιν, Κλαύσετε καὶ θρηνήσετε ὑμεῖς: ὁ δὲ κόσμος χαρήσεται. Καὶ ὅτι στενὴ καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν. Ὁ τῆς ὁδοῦ Κύριος εἶπεν, ὅτι στενὴ καὶ τεθλιμμένη: σὺ δὲ τὴν πλατεῖαν ζητεῖς; καὶ πῶς οὐκ ἄτοπον; Διὰ τοῦτο οὐκ ἐπιτεύξῃ τῆς ζωῆς, ἑτέραν βαδίζων, ἀλλὰ τῆς ἀπωλείας: τὴν γὰρ ἐκεῖ φέρουσαν εἴλου. Βούλει εἴπω καὶ παραγάγω εἰς μέσον τοὺς ἐν τρυφῇ; Ἀπὸ τῶν ἐσχάτων ἐπὶ τοὺς πρώτους ἀνέλθωμεν. Ὁ πλούσιος ὁ καιόμενος ἐν τῇ καμίνῳ, οἱ τῇ γαστρὶ ζῶντες Ἰουδαῖοι, ὧν ὁ Θεὸς ἡ κοιλία, οἱ ἐν τῇ ἐρήμῳ ἐπιζητοῦντες ἀεὶ ἄνεσιν, διὰ τί ἀπώλοντο; ὥσπερ καὶ οἱ ἐπὶ τοῦ Νῶε, οὐκ ἐπειδὴ τὸν ὑγρὸν τοῦτον καὶ διαλελυμένον εἵλοντο βίον; Καὶ οἱ ἐν Σοδόμοις διὰ γαστριμαργίαν: Ἐν πλησμονῇ γὰρ, φησὶν, ἄρτων ἐσπατάλων. Τοῦτο περὶ τῶν ἐν Σοδόμοις εἴρηται. Εἰ δὲ ἄρτων πλησμονὴ τοσοῦτον κακὸν εἰργάσατο, τί ἂν εἴποιμεν περὶ τῶν ἄλλων καρυκευμάτων; Ὁ Ἡσαῦ οὐχὶ ἐν ἀνέσει ἦν; τί δὲ οἱ ἴδοντες τὰς γυναῖκας τῶν υἱῶν τοῦ Θεοῦ, καὶ κατὰ κρημνῶν ἀχθέντες; τί δὲ οἱ τοῖς ἄῤῥεσιν ἐπιμαινόμενοι; πάντες δὲ οἱ βασιλεῖς τῶν ἐθνῶν, Βαβυλωνίων, Αἰγυπτίων, οὐχὶ κακῶς τὴν ζωὴν κατέστρεψαν; οὐχὶ ἐν κολάσει εἰσί; Τὰ δὲ νῦν, εἰπέ μοι, οὐ τοιαῦτα; Ἄκουε τοῦ Χριστοῦ λέγοντος: Οἱ τὰ μαλακὰ φοροῦντες, ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν: οἱ δὲ μὴ τὰ τοιαῦτα, ἐν τοῖς οὐρανοῖς. Τὸ γὰρ μαλακὸν ἱμάτιον καὶ τὴν αὐστηρὰν ἐκλύει ψυχὴν καὶ διακλᾷ καὶ διαχεῖ: κἂν τραχὺ λάβῃ σῶμα καὶ σκληρὸν, ταχέως διὰ τῆς τοιαύτης τρυφεραγωγίας μαλακὸν ποιεῖ καὶ ἀσθενές. Πόθεν γὰρ οἴεσθε ἑτέρωθεν τὰς γυναῖκας οὕτως εἶναι ἀσθενεῖς, εἰπέ μοι; ἆρα ἀπὸ τῆς φύσεως μόνης; Οὐδαμῶς, ἀλλὰ καὶ ἀπὸ τῆς ἀγωγῆς καὶ τῆς ἀνατροφῆς: ἡ γὰρ σκιατροφία, ἡ ἀργία, τὰ λουτρὰ, τὰ μύρα, τῶν ἀρωμάτων τὸ πλῆθος, τῆς στρωμνῆς ἡ ἁπαλότης, τοιαύτας αὐτὰς ἀπεργάζεται. Καὶ ἵνα μάθῃς, πρόσεχε ᾧ λέγω. Ἀπὸ κήπου, εἰπέ μοι, τῶν ἐν τῇ ἐρήμῳ ἑστώτων δένδρων, καὶ δερομένων ὑπὸ τῶν ἀνέμων λαβὼν φυτὸν, εἰς ὑγρὸν καὶ σύσκιον κατάθου τόπον: καὶ πολὺ ἀνάξιον εὑρήσεις ἐκείνου, ἀφ' οὗ παρὰ τὴν ἀρχὴν αὐτὸ ἔλαβες. Ὅτι δὲ τοῦτό ἐστιν ἀληθὲς, αἱ ἐπὶ τῶν ἀγρῶν τρεφόμεναι γυναῖκες, τῶν ἀστικῶν ἀνδρῶν εἰσιν ἰσχυρότεραι, καὶ πολλοὺς ἂν τοιούτους καταπαλαίσαιεν ἐκεῖναι. Τοῦ δὲ σώματος γενομένου μαλακωτέρου, ἀνάγκη καὶ τὴν ψυχὴν συναπολαύειν τῆς λύμης: τὰ γὰρ πολλὰ καὶ συνδιατίθενται αὐτῆς αἱ ἐνέργειαι τῇ τούτου διαθέσει. Καὶ γὰρ ἐν νόσοις ἕτεροί ἐσμεν διὰ τὸ μαλακίζεσθαι, καὶ ὑγιαίνοντες πάλιν ἕτεροι. Καθάπερ γὰρ ἐπὶ νευρᾶς, ὅταν ὦσιν οἱ φθόγγοι ἁπαλοὶ καὶ μαλακοὶ, καὶ μὴ διατεταμένοι καλῶς, καὶ ἡ τῆς τέχνης ἀρετὴ ὑποτέμνεται, ἀναγκαζομένη δουλεύειν τῇ μαλακίᾳ τῶν νευρῶν: οὕτω καὶ ἐπὶ τοῦ σώματος, πολλὰς ἀπ' αὐτοῦ δέχεται βλάβας καὶ ἡ ψυχὴ, πολλὰς ἀνάγκας. Ὅταν γὰρ πολλῆς δέηται θεραπείας, πικρὰν ὑπομένει τὴν δουλείαν ἐκείνη. Διὸ, παρακαλῶ, ἰσχυρὸν αὐτὸ ἐργαζώμεθα, καὶ μὴ νοσηλεύωμεν. Οὐ πρὸς ἄνδρας μόνον, ἀλλὰ καὶ πρὸς γυναῖκας ὁ λόγος ἐμοί. Τί γὰρ συνεχῶς ἐκλύεις αὐτὸ τῇ τρυφῇ, καὶ ἐξίτηλον ποιεῖς, ὦ γύναι; τί τὴν ἰσχὺν λυμαίνῃ στέασι; τὸ στέαρ χαυνότης ἐστὶ τούτῳ, οὐκ ἰσχύς. Ἐὰν δὲ τούτων ἀποστᾶσα, ἑτέρως ἄγῃς σεαυτήν: τότε καὶ τὸ κάλλος τὸ σωματικὸν προχωρεῖ κατὰ γνώμην, ὅταν ἰσχὺς καὶ εὐεξία παρῇ: ἂν μέντοι μυρίαις αὐτὸ πολιορκῇς νόσοις, οὔτε ἄνθος χρώματος, οὔτε εὐεξία τις ἔσται: ἀεὶ γὰρ ἐν κατηφείᾳ ἔσῃ. δʹ. Ἴστε δὲ ὅτι ὥσπερ οἶκον καλὸν, ἐπειδὰν γελάσῃ ὁ ἀὴρ, λαμπρὸν δείκνυσιν, οὕτω καὶ ὄψιν ὡραίαν φαιδρότης ἐπιγενομένη ψυχῆς, κρείττονα ποιεῖ: ἐὰν δὲ ἐν κατηφείᾳ ᾖ καὶ ὀδύναις, δυσειδεστέρα γίνεται: τὴν δὲ κατήφειαν αἱ νόσοι ποιοῦσι καὶ αἱ ὀδύναι, τὰς δὲ νόσους τὸ μαλακώτερον γενέσθαι τὸ σῶμα ἀπὸ τῆς πολλῆς τρυφῆς. Ὥστε καὶ κατὰ τοῦτο φεύξεσθε τὴν τρυφὴν, ἐὰν ἐμοὶ πείθησθε. Ἀλλ' ἡδονὴν, φησὶν, ἔχει τὸ τρυφᾷν. Ἀλλ' οὐ τοσαύτην, ὅσας δυσκολίας. Ἄλλως δὲ, ἡ ἡδονὴ μέχρι τοῦ φάρυγγος, μέχρι τῆς γλώττης ἐστί: τῆς γὰρ τραπέζης ἀρθείσης, ἢ τοῦ σιτίου καταποθέντος, ὅμοιος ἔσῃ τῷ μὴ μετεσχηκότι, μᾶλλον δὲ πολλῷ χείρων, βάρη φέρων ἐκεῖθεν καὶ διάτασιν καὶ καρηβαρίαν καὶ ὕπνον ἐοικότα θανάτῳ, πολλάκις δὲ καὶ ἀγρυπνίαν ἀπὸ πλησμονῆς, καὶ πνεύματος ἐμφράξεως, καὶ ἐρυγῆς: καὶ μυρία ἂν κατηράσω τῇ γαστρὶ, δέον τῇ ἀμετρίᾳ καταράσασθαι. Μὴ λιπαίνωμεν τοίνυν τὸ σῶμα, ἀλλ' ἀκούωμεν τοῦ Παύλου λέγοντος: Τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. Ὥσπερ ἂν εἴ τις εἰς ἀμάραν λαβὼν τὰ σιτία ἐμβάλλῃ, οὕτω καὶ ὁ εἰς τὴν γαστέρα ἐμβάλλων: μᾶλλον δὲ οὐχ οὕτως, ἀλλὰ πολλῷ χεῖρον. Ἐνταῦθα μὲν γὰρ ἀμάραν ἐργάζεται χωρὶς τῶν οἰκείων κακῶν, ἐκεῖ δὲ καὶ μυρία τίκτει τὰ νοσήματα. Τὸ γὰρ τρέφον ἡ αὐτάρκειά ἐστιν, ὃ καὶ κατεργασθῆναι δύναται: τὸ δὲ περιττὸν τῆς χρείας οὐ μόνον οὐ τρέφει, ἀλλὰ καὶ ἐκεῖνο λυμαίνεται. Ἀλλ' οὐδεὶς ταῦτα ὁρᾷ ὑπὸ τῆς ἀκαίρου ἡδονῆς καὶ τῆς ἐν συνήθει προλήψεως ἀπατώμενος. Βούλει τρέφειν τὸ σῶμα; περίελε τὸ πλέον, τὸ αὔταρκες δίδου, καὶ ὅσον κατεργάσασθαι δυνατόν: μὴ βάρυνε αὐτὸ, ἵνα μὴ καταποντίσῃς. Τὸ αὔταρκες καὶ τροφή ἐστι καὶ ἡδονή: οὐδὲν γὰρ οὕτω ποιεῖ ἡδονὴν ὡς σιτίον καλῶς κατεργασθέν: οὐδὲν οὕτως ὑγείαν, οὐδὲν οὕτως ὀξύτητα αἰσθήσεων, οὐδὲν οὕτως ἐστὶ νόσου ἀπελαστικόν. Ἄρα τὸ αὔταρκες μὲν καὶ τροφή ἐστι καὶ ἡδονὴ καὶ ὑγεία, τὸ δὲ πλέον καὶ λύμη καὶ ἀηδία καὶ νόσος. Ἃ γὰρ ποιεῖ ὁ λιμὸς, ταῦτα ποιεῖ καὶ ἡ πλησμονὴ, μᾶλλον δὲ χαλεπώτερα: ἐκεῖνος μὲν γὰρ ἐν ὀλίγαις ἡμέραις ἀπήγαγε καὶ ἀπήλλαξε τὸν ἄνθρωπον, αὕτη δὲ διατρώγουσα καὶ σήπουσα τὸ σῶμα, μακρᾷ παραδίδωσι νόσῳ, καὶ τότε θανάτῳ χαλεπωτάτῳ. Ἡμεῖς δὲ τὸν μὲν λιμὸν ἀπευκτὸν πρᾶγμα νομίζομεν, ἐπὶ δὲ τὴν τούτου χαλεπωτέραν πλησμονὴν τρέχομεν. Πόθεν αὕτη ἡ νόσος, πόθεν αὕτη ἡ μανία; Οὐ λέγω κατατρύχειν ἑαυτοὺς, ἀλλὰ τοσοῦτον σιτεῖσθαι, ὃ καὶ ἡδονὴν ἔχει τὴν ὄντως ἡδονὴν, καὶ θρέψαι δύναται τὸ σῶμα, καὶ εὔτακτον ὑμῖν καὶ εὐάρμοστον πρὸς τὰς ἐνεργείας παρασχεῖν τῆς ψυχῆς πεπηγὸς καλῶς καὶ συνηρμοσμένον. Ὅταν δὲ ὑπέραντλον γένηται τῇ τροφῇ, τοὺς γόμφους αὐτοὺς, ὡς ἄν τις εἴποι, καὶ τὰς ἁρμονίας διαλύσασα τὰς συμπεπηγυίας, τὴν πλημμύραν οὐ δύναται κατασχεῖν ἐπεισελθοῦσα γὰρ ἡ πλημμύρα τὸ πᾶν διαλύει καὶ διαχεῖ. Τῆς σαρκὸς, φησὶ, πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. Καὶ καλῶς εἶπεν, Εἰς ἐπιθυμίας: ὕλη γάρ ἐστιν ἡ τρυφὴ ταῖς ἀτόποις ἐπιθυμίαις, κἂν πάντων ᾖ φιλοσοφώτερος ὁ τρυφῶν, ἀνάγκη τι παθεῖν αὐτὸν ἀπὸ τοῦ οἴνου, ἀπὸ τῶν σιτίων, ἀνάγκη διαχυθῆναι, ἀνάγκη τὴν φλόγα μείζονα ἐνεγκεῖν. Ἐντεῦθεν πορνεῖαι, ἐντεῦθεν μοιχεῖαι: οὐ γὰρ δύναται πεινῶσα γαστὴρ ἔρωτα τεκεῖν, μᾶλλον δὲ οὐδὲ αὐταρκείᾳ κεχρημένη: ἡ δὲ τίκτουσα τὰς ἀτόπους ἐπιθυμίας, ἐκείνη ἐστὶν ἡ σπαταλῶσα τῇ τρυφῇ. Καὶ καθάπερ ἡ σφόδρα δίυγρος γῆ τίκτει τοὺς σκώληκας, καὶ ἡ κόπρος ἡ διαβρεχομένη καὶ πολλὴν ἔχουσα τὴν νοτίδα, ἡ δὲ ἀπηλλαγμένη τῆς ὑγρασίας ἐκείνης καρποὺς φέρει πολλοὺς, ὅταν μὴ ἀμετρίαν ἔχῃ: κἂν μὲν γὰρ μὴ γεωργῆται, χλόην ἐκδίδωσιν, ἂν δὲ γεωργῆται, καρπούς: οὕτω καὶ ἡμεῖς. Μὴ τοίνυν ἄχρηστον τὴν σάρκα κατασκευάσωμεν, μηδὲ ἀνόνητον, μηδὲ ἐπιβλαβῆ, ἀλλὰ φυτεύσωμεν ἐν αὐτῇ χρησίμους καρποὺς καὶ φυτὰ καρποφόρα, καὶ ἐπιμέλειαν ποιώμεθα, ὥστε μὴ αὐτὰ ἐκλῦσαι τῇ τρυφῇ: καὶ γὰρ καὶ ἐκεῖνα σκώληκας ἀντὶ καρπῶν ἐκβάλλει διασαπέντα. Οὕτω καὶ ἡ ἔμφυτος ἐπιθυμία, ἐὰν αὐτὴν ὑπὲρ μέτρον διαβρέξῃς, ἀτόπους τίκτει ἡδονὰς, καὶ σφόδρα ἀτοπωτάτας. Τὴν οὖν λύμην ταύτην ἐξέλωμεν παντὶ τρόπῳ: ἵνα δυνηθῶμεν ἐπιτυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, καὶ τὰ ἑξῆς.