Homily XXXI.

Acts XIV. 14, 15

“Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out and saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein.”

Mark the vehemence with which all this is done by the Apostles: “rent their clothes, ran in, cried out,” all from strong affection of the soul, revolted709    A. B. C. Cat. ἀποστρεφομένης Mod. text ἀποστρεφόμενοι, and adds καὶ πένθους σημεῖα ποιοῦντες, and so Œcumen. by the things that were done. For it was a grief, indeed a grief inconsolable, that they should needs be thought gods, and introduce idolatry, the very thing which they came to destroy! This also was a contrivance of the devil—but he did not prevail.710    A. B. C. ἀλλ᾽ οὐχ ἡσύχασαν. The true reading is preserved by Cat. ἀλλ᾽ οὐκ ἴσχυσεν. Mod. text ἀλλ᾽ οὐχ ἡσυχάζουσιν. But what say they? “We also are men of like passions with you.” At the very outset they overthrew the evil. They said not simply, “Men,” but “As ye.” Then, that they may not seem to honor the gods, hear what they add: “Preaching unto you, that ye should turn from these vanities unto the living God, Who made heaven, the sea, and all things that are therein.” Observe how they nowhere mention things invisible.711    All our mss. τῶν προφητῶν. From the recapitulation we restore τῶν ἀοράτων. The meaning may be, He abstains from the mention of things invisible, because he would recall them from their polytheism, therefore avoids whatever would seem to favor the notion of inferior gods. With the restoration ἀοράτων we obtain a suitable connection for the part b, both grammatically (in respect of the plur. ἔμαθον), and in respect of the sense: they spoke only of things visible, for they had learned not always to speak according to the dignity of the subject, but according to the needs of the hearers. In the next sentence (a) in A. B. C. τί οὖν; εἰ πάντων ἐστὶ δημιουργὸς, διὰ τί μὴ καὶ εἰς ταῦτα προνοεῖ; we may understand by εἰς ταῦτα “the nations of the world, or their doings:” but the sense perhaps would be improved by supplying εἷς after εἰ, and restoring εἷς for εἰς. Perhaps also ταῦτα is a corruption of πάντα. “If One be the Maker of all, why not One also direct all by His Providence:” i.e. if One Creator, why not One Providence? Why imagine a number of inferior Providences?—Mod. text “nowhere mentioning the Prophets, nor, saying for what reason, being Maker of all, He left the Gentiles independent, τὰ ἔθνη ἀφῆκεν αὐτόνομα.” (b) For712    From this point to the end of the recapitulation the matter required to be rearranged. The letters show the sequence of the parts in the old text: in the mod. text a partial restoration of the order has been attempted. The “method” of the derangement explains itself thus—the true order being denoted by the figures 1, 2, 3, etc. we have two portions transposed into the order, 2, 1; (a, b): then four portions taken alternately in the order 1, 3, 2, 4. (c to f): then again two portions in the order 2, 1, (g, h): then again four portions in the alternate order 1, 3, 2, 4, (i to m): and lastly, two in the order 2, 1. they had learnt that one should study not so much to say somewhat worthy of God, as to say what is profitable for the hearers. (a) What then? if He be Maker of all things, why does He not also attend to these things by His Providence?—“Who in times past suffered all nations to walk in their own ways” (v. 16)—but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but713    ἀλλὰ μᾶλλον ἐπὶ τὸν Θεὸν τὸ πᾶν ἄγειν αὐτοὺς ἐκείνους, A. B. C. As v. 17, “Nevertheless,” etc. is placed in the mss. before “Observe, he does not wish,” etc. the intention is that τὸ πᾶν should refer to the contents of that verse: “he does not say this to increase their culpability, but he wishes them to refer all to God.” But then ἐκείνους is idle, accordingly mod. text substitutes παιδεύει. We have removed the text v. 17. to the end of this sentence, so that its comment is (c) ὅρα πῶς λανθανόντως κ. τ. λ. and ὅρα οὐ βούλεται κ. τ. λ. will belong to v. 10, and τὸ πᾶν will refer to their ignorance and walking in their own ways.—So Cat. seems to take it, reading ἄγει ἢ αὐτοὺς ἐκείνους, viz. he rather refers the whole to God, than to those (the heathen) themselves. rather that they themselves should refer all to God. “Nevertheless, He left not Himself without witness, in that He did good, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness.” (v. 17.) (c) See how covertly he puts the accusation “in that He did good,” etc. And yet if God did this, He could not have “let them alone;” on the contrary, they ought to be punished, for that, enjoying so great benefits, they had not acknowledged Him, not even as their feeder.714    There was doubtless something polemic in the words of vv. 16, 17 inasmuch as the apostle ascribes to the “living God” alone the blessings which the heathen were wont to attribute to their divinities. The language has also a conciliatory element. Their guilt is mitigated, no doubt, by their limited light, but by no means removed, because God had given them evidences of his goodness and power in the return of seasons and harvests. The thought is closely akin to that in the address at Athens (xvii. 23–31) where God is said to have overlooked the times of the ignorance of the heathen, and to that of Rom. i. 18–32; Rom. ii. 14, 15, where emphasis is laid upon the revelation of God to the heathen world which renders their sinful lives without excuse. The three passages combined yield the following ideas: (1) God has revealed Himself to the heathen in nature and conscience. (2) This revelation is sufficient to found responsibility. (3) As obedience to this inner law would merit God’s approval (Rom. ii. 14), so disobedience to it would merit his displeasure. (4) As matter of fact the Gentiles have not followed the light which they had and thus they have wickedly brought upon themselves the wrath of God and the penalties of his moral law.—G.B.S. “From heaven,” he says, “giving you rain.” Thus also David said, “From the fruit of their corn and wine and oil were they made to abound” (Ps. iv. 7), and in many places speaking of Creation, he brings forward these benefits: and Jeremiah mentions first Creation, then Providence (shown) by the rains, so that the Apostle here discourses as taught from those Scriptures. “Filling,” he says, “with food and gladness.” (Jer. v. 24.) With large liberality (φιλοτιμίας) the food is given, not merely for a frugal sufficiency, nor stinted by the need. “And saying these things, they scarcely stopped the multitudes” (v. 18)—indeed by this very thing they gained most admiration—“from sacrificing to them.” Do you observe that this was the point with them to put an end to that madness? “But there came,” it says, “certain Jews from Antioch and Iconium” (v. 19).—Indeed children of the devil, that not in their own cities only, but also beyond them, they did these things, and as much made it their study to make an end of the preaching, as the Apostles were in earnest to establish it!—“and having persuaded the multitude and stoned Paul, they dragged him out of the city.” (e) So then, the Gentiles regarded them as gods, but these “dragged” him, “out of the city, supposing he had been dead. Having persuaded the multitude”—for it is not likely that all thus reverenced them. In the very city in which they received this reverence, in the same were they thus terribly ill treated. And this also profited the beholders. “Lest any man,” he says, “should think of me above that which he seeth me to be, or that he heareth aught from me.” (v. 20.)—“Howbeit as the disciples stood round about him, he rose up and came into the city.” (d) Here is fulfilled that saying, “My grace is sufficient for thee, for My strength is made perfect in weakness.” (2 Cor. xii. 9.) Greater this than the raising of the lame man! (f) “Came into the city.” Do you mark the zeal, do you mark how fervent he715    B. and mod. text have πόθον “his affection,” C. and Cat. om. A. “his zeal, fervent and set on fire.” Below, for κατεσπαρκέναι, mod. text βούλεσθαι σπεῖραι, “because he wished to sow the word (elsewhere).” is, how set on fire! He came into the city itself again: for proof that if on any occasion he did retire, it was because he had sown the word, and because it was not right to inflame their wrath. (h) Then they went over all the cities in which they had been in danger. “And on the morrow,” it says, “he went forth with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.” (v. 21, 22.) This they said, this they showed. But it is purposely so done, not only by716    οὐ διὰ τῶν ἀποστόλων κ. τ. λ. so all our mss. The sense rather requires διὰ τοὺς ἀπ. or ἕνεκα τῶν ἀπ. “for the sake of the Apostles,” etc. the Apostles, but by the disciples also, that they may learn from the very outset both the might of the preaching, and that they must themselves also suffer such things, that they may stand nobly, not idly gaping for the miracles, but much more (ready) for the trials. Therefore also the Apostle himself said, “Having the same conflict which ye saw in me and heard.” (Phil. i. 30.) Persecutions succeeded to persecutions: wars, fightings, stonings. (g) These things, not less than the miracles, both made them more illustrious, and prepared for them a greater rejoicing. The Scripture nowhere says that they returned rejoicing because they had done miracles, but (it does say that they rejoiced), that “they were counted worthy for that Name to suffer shame.” (ch. v. 41.) And this they were taught of Christ, saying, “Rejoice not that the devils obey you.” (Luke x. 20.) For the joy indeed and without alloy is this, to suffer aught for Christ’s sake. (i) “And that through much tribulation:” what sort of cheering (προτροπή) is this? how did they persuade them, by telling them at the outset of tribulations? Then also another consolation.717    παραμυθία i.e. by the ordination of elders, as explained below in the recap. “but there they needed πολλῆς παραμυθίας, and especially they of the Gentiles, who behooved to be taught much.”—The θερμότης of Paul, shown in his zeal for the establishment of the Gospel among the Gentiles: see below at the end of the recap. Then, εἶτα ἄλλη παραμυθία, if it be not an accidental repetition of the clause before v. 23. must be referred to the clause, “They commended them to the Lord,” which it follows in the mss. “And when they had appointed for them elders in every Church,718    The appointment of elders in every church (which the apostles visited on this journey) is made by Paul and Barnabas. Meyer supposes that the apostles only superintended the popular choice by the church itself. The word employed (χειροτονέω), meaning to stretch forth the hand, as in voting would seem especially appropriate to the idea of a popular election, but the participle here employed (χειροτονήσαντες) has not the church but Paul and Barnabas for its subject. It seems necessary, therefore, to take it in the general and derived sense—to elect—to choose. There were several elders for each church as there had been several for each synagogue, the model for the constitution of the early churches. They were also called bishops (επίσκοποι). These with the deacons were the only church officers. (Phil. i. 1.) Their duty was to be leaders, teachers, and rulers in the churches. They were at once pastors, teachers and rulers. Their functions were coördinate. No one of them was above the others in any particular church. Each church had several co-pastors, teachers or bishops.—G.B.S. and had prayed with fasting, they commended them to the Lord, on whom they believed.” (v. 23.) Do you mark Paul’s ardor?—Then other consolation: “Commended them,” it says, “to the Lord. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia (v. 24, 25): (l) and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.” (v. 26.) Why do they come back to Antioch? To report what had taken place yonder. And besides, there is a great purpose of Providence concerned: for it was needful that they should thenceforth preach with boldness to the Gentiles. They come therefore, reporting these things, that they may be able to know them: and it is providentially ordered, that just then came those who forbade to keep company with the Gentiles in order that from Jerusalem they might obtain great encouragement, and so go their ways with boldness. And besides, it shows that in their temper there was nothing of self-will: for they come, at the same time showing their boldness, in that without the authority of those (at Jerusalem) they had preached to the Gentiles, and their obedience, in that they refer the matter to them: for they were not made arrogant, as (ἀπενοήθησαν) having achieved so great successes. “Whence,” it says, “they had been recommended to the grace of God for the work which they had fulfilled.” And yet moreover the Spirit had said, “Separate Me Barnabas and Saul for the work whereunto I have called them.” (ch. xiii. 2.) “And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles. And there they abode long time with the disciples.” (v. 27, 28.) For the city being great had need of teachers.—But let us look over again what has been said.

(Recapitulation.) “Which when the Apostles,” etc. (v. 14). First by the sight they checked them, by rending their garments. This did Joshua the son of Nun upon the occasion of the defeat of the people. Then think not that this action was unworthy of them: for such was the eagerness, they would not otherwise have restrained it would not otherwise have quenched the conflagration (πύραν). Therefore when need is to do something that is fit to be done, let us not decline it. For if even after all this they hardly persuaded them, if they had not acted thus, what might have been the consequence? For if they had not done thus, they would have been thought to make a show of humility (ταπεινοθρονεἵν), and to be all the more desirous of the honor. And observe their language, how in rebuking it is moderated, alike full of wonder and of rebuke. This above all it was that hindered them, the saying, “Preaching unto you to turn from these vanities unto God.” (v. 15.) We are men indeed, they say, but greater than these: for these are dead things. Mark how they not only subvert (the false), but teach (the true), saying nothing about things invisible—“Who made,” say they, “heaven and earth, and the sea, and all things that are therein. Who in times past,” etc. (v. 16, 17.) He names as witnesses even the years (in their courses).719    τοὺς ἐνιαυτούς. Cat. τοὺς ἐνιαυσιαίους ὑετους, “the yearly rains.”—Below, our mss. have, “And out of the city,” being afraid of those, O the madness! “they dragged him.” etc. (ὣ τῆς μανίας! repeated from above).—Mod. text But “out of the city they dragged” (him). perhaps being afraid of him, ἐκεῖνον. “And there came thither certain Jews,” etc. (v. 19.) O that Jewish madness! Among a people that had so honored the Apostles, they had the hardihood to come, and to stone Paul. “And they dragged him out of the city,” being afraid of those (others),—“Supposing he had been dead.” (k) “Howbeit,” etc. “and came into the city.” (v. 20.) For that the spirits of the disciples might not be downcast because they who were accounted gods suffered such treatment, they came in unto them and discoursed. “Then on the morrow,” etc. And observe, first he goes forth to Derbe, and then comes back to Lystra and Iconium and Antioch, (v. 21) giving way to them while their passions are roused, but when they have ceased, then attacking them again. Do you mark, that it was not by (supernatural) grace that they managed all that they did, but by their own diligence? “Confirming,” it says “the souls of the disciples:” ἐπιστηρίζοντες, “further establishing;” so that they were established, but they added more thereto. “And that we must,” etc. (v. 22): they foretold (this), that they might not be offended. “And when they had appointed for them,” etc. Again the ordinations accompanied with fastings: and again fasting, that purifying of our souls. (m) “And having prayed,” it says, “with fastings, they commended them unto the Lord” (v. 23): they taught them to fast also in their trials. (o) Why did they not make elders in Cyprus nor in Samaria? Because the latter was near to Jerusalem, the former to Antioch, and the word was strong there; whereas in those parts they needed much consolation, especially they of the Gentiles, who behooved to have much instruction. “And when they were come,” etc. (v. 27.) They came, teaching them that with good reason had they been ordained by the Spirit. (n) They said not what they themselves, but “what God had done with them.” It seems to me, that they mean their trials. It was not for nothing that they come here, nor to rest, but providentially guided by the Spirit, to the end that the preaching to the Gentiles might be firmly established. (p) And mark Paul’s ardor. He does not ask whether it be right to speak to Gentiles, but he straightway speaks: therefore it is that he says, “I did not refer myself to flesh and blood.” (Gal. i. 16.)

For it is indeed720    Μέγα γὰρ ὄντως μεγάλη ψυχὴ γενναία: for this, which is evidently meant as eulogy of St Paul. the mod. text substitutes Μέγα ὄντως ἀγαθὸν ἡ θλῖψις: καὶ μεγάλης ψυχῆς καὶ γενναίας κατόρθωμα. “A great benefit indeed is affliction, and an achievement of a great and generous soul.” a great thing, a great, a generous soul (like this)! How many have since believed, and none of them all has shone like him! What we want is earnestness, exceeding ardor, a soul ready to encounter death. Else is it not possible to attain unto the Kingdom, not being crucified. Let us not deceive ourselves. For if in war it is impossible to come off safe while living daintily, and trafficking, and huckstering and idling, much more in this war. Or think ye not that it is a war worse than all others? (Infra, p. 204, note 1.) “For we wrestle not,” he says, “against flesh and blood.” (Eph. vi. 12.) Since even while taking our meals and walking, and bathing, the enemy is present with us, and knows no time of truce, except that of sleep only: nay, often even then he carries on the war, injecting into us unclean thoughts, and making us lewd by means of dreams. We watch not, we do not rouse ourselves up, do not look to the multitude of the forces opposed to us, do not reflect, that this very thing constitutes the greatest misfortune—that though surrounded by so great wars, we live daintily as in time of peace. Believe me, worse than Paul suffered may have to be suffered now. Those enemies wounded him with stones: there is a wounding with words, even worse than stones. What then must we do? The same that he did: he did not hate those who cast stones at him, but after they had dragged him out, he entered again into their city, to be a benefactor to those who had done him such wrongs. If thou also endurest him who harshly insults thee, and has done thee wrongs, then hast thou too been stoned. Say not, “I have done him no injury.” For what injury had Paul done, that he should be stoned? He was announcing a Kingdom, he was bringing men away from error, and bringing them to God: benefits these, worthy of crowns, worthy of proclamation by voice of herald, worthy of a thousand good things—not of stones. And yet (far from resenting) he did721    ἀλλ᾽ ὅμως τἀναντία ἐποίει. But A. ἔπαθεν, mod. text ἔπασχεν, “the treatment he received was just the opposite to these (honors).” just the contrary. For this is the splendid victory. “And they dragged him,” (v. 19) it says. These too they often drag: but be not thou angry; on the contrary, preach thou the word with gentleness. Hath one insulted thee? Hold thy peace, and bless if thou canst, and thou also hast preached the word, hast given a lesson of gentleness, a lesson of meekness. I know that many do not so smart under wounds, as they do under the blow which is inflicted by words: as indeed the one wound the body receives the other the soul. But let us not smart, or rather feeling the smart let us endure. Do you not see the pugilists, how, with their heads sorely battered, they bite their teeth into their lips, and so bear their smarts kindly? No need to grind the teeth, no need to bite (the lips). Remember thy Master, and by the remembrance thou hast at once applied the remedy. Remember Paul: reflect that thou, the beaten hast conquered, and he the beater, is defeated; and by this hast thou cured the whole. It722    τοὺς ὀδόντας ἐνδάκνουσιν. Erasm. dentibus studentes, ἐνδακόντες mod. text for which, as “gnashing the teeth” does not suit the context, Ben. gives dentes excussi. is the turning of the scale a moment and thou hast achieved the whole: be not hurried away, do not even move, thou hast extinguished the whole (fire). Great723    ῥοπή ἐστι, καὶ τὸ πᾶν κατώρθωσας εὐθέως, μὴ συναρπαγῇς μηδὲ κινηθῇς. Mod. text ῥοπή ἐστι, “be not hurried, and thou” etc; μὴ κιν., “do not move, and,” etc.—Below μεγάλη παραμυθία. meaning either consolation to the beholders, or rather as below, a soothing of the excited passions of the opponent. eloquence of persuasion there is in suffering aught for Christ: thou preachest not the word of faith, but thou preachest the word of patience (φιλοσοφίας). But, you will say, the more he sees my gentleness, the more he sets upon me. Is it for this then that thou art pained, that he increases thy rewards the more? “But724    ᾽Αλλ᾽ ἄχρηστος γίνεται: i.e. “It is bad for himself that he should go unpunished: so he becomes good for nothing.” this is the way,” you say, “to make him unbearable.” This is mere pretext of thine own littleness of mind: on the contrary, the other is the way to make him unbearable, namely, that thou avenge thyself. If God had known, that through forbearance of revenge, the unjust became unbearable, He would not have done725    ἐποίησεν: i.e. “He would not Himself have exercised this forbearance.” Mod. text ἐπέταξεν, “He would not have enjoined this.” this Himself: on the contrary, He would have said, Avenge thyself: but He knew, that other than this is the more likely way to do good. Make not thou a law contrary to God: do as He bids thee. Thou art not kinder than He that made us. He hath said, “Bear to be wronged:” thou sayest, “I requite wrong for wrong, that he may not become unbearable.” Hast thou then more care for him than God has? Such talk is mere passion and ill temper, arrogance and setting up laws against God’s laws. For even if the man were hurt (by our forbearance), would it not be our duty to obey? When God orders anything, let us not make a contrary law. “A submissive answer,” we read, turneth away wrath” (Prov. xvi. 1): not an answer of opposition. If it profits thee, it profits him also: but if it hurts thee who art to set him right, how much more will it hurt him? “Physician, heal thyself.” Hath one spoken ill of thee? Commend him thou. Hath he reviled thee? Praise him thou. Hath he plotted against thee? Do him a kindness. Requite him with the contrary things, if at least thou at all carest for his salvation and wish not thou to revenge thine own suffering. And yet, you will say, though he has often met with long-suffering from me he has become worse. This is not thine affair, but his. Wilt thou learn what wrongs God suffered? They threw down His altars, and slew His prophets (1 Kings xix. 10), yet He endured it all. Could He not have launched a thunderbolt from above? Nay, when He had sent His prophets, and they killed them, then He sent His Son (Matt. xxi. 37), when they wrought greater impieties, then He sent them greater benefits. And thou too, if thou seest one exasperated, then yield the more: since this madness has greater need of soothing (παραμθίας). The more grievous his abuse of thee, the more meekness does he need from thee: and even as a gale726    All our mss. καὶ καθάπερ πυρετὸς ὅταν σφοδρὸν πνεύσῃ, and this the Edd. retain without remark. We restore πνεῦμα, or ἄνεμος…σφόδρα. Between πνεῦμα and ἄνεμος as an interlinear correction arose the absurd reading πυρετός. when it blows strong, then it requires yielding to, so also he who is in a passion. When the wild beast is most savage, then we all flee: so also should we flee from him that is angry. Think not that this is an honor to him: for is it an honor we show to the wild beast, and to madmen, when we turn aside out of their way? By no means it is a dishonor and a scorn: or rather not dishonor and scorn, but compassion and humanity. Seest thou not how the sailors, when the wind blows violently, take down their sails, that the vessel may not sink? how, when the horses have run away with the driver, he only leads them into the (open) plain, and does not pull against them that he may not voluntarily exhaust his strength? This do thou also. Wrath is afire, it is a quick flame needing fuel: do not supply food to the fire, and thou hast soon extinguished the evil. Anger has no power of itself; there must be another to feed it. For thee there is no excuse. He is possessed with madness, and knows not what he does; but when thou, seeing what he is, fallest into the same evils, and art not brought to thy right senses by the sight, what excuse can there be for thee? If coming to a feast thou see at the very outset of the feast some one drunken and acting unseemly, would not he, who after seeing him makes himself drunk, be much more inexcusable? Just so it is here. Do we think it any excuse to say, I was not the first to begin? This is against us, that even the sight of the other in that condition did not bring us to our right senses. It is just as if one should say, “I did not murder him first.” For this very thing makes thee deserving of punishment, that even upon the warning of such a spectacle thou didst not restrain thyself. If thou shouldest see the drunken man in the act of vomiting, retching, bursting, his eyes strained, filling the table with his filthiness, everybody hurrying out of his way, and then shouldest fall into the same state thyself, wouldest thou not be more hateful? Like him is he that is in a passion: more than he who vomits, he has his veins distended, his eyes inflamed, his bowels racked; he vomits forth words far more filthy than that food; all crude what he utters, nothing duly digested, for his passion will not let it be. But as in that case excess of fumes (χυμων), making an uproar in the stomach, often rejects all its contents; so here, excess of heat, making a tumult in the soul suffers him not to conceal what it were right to leave unsaid, but things fit and unfit to be spoken, he says all alike, not putting the hearers but himself to shame. As then we get out of the way of those that vomit, so let us from those who are angry. Let us cast dust upon their vomit: By doing what?727    In the mod. text τὶ ποιοῦντες; is placed before Κονιν επιβ and σιγῶντες is connected with τοὺς κύνας καλῶμεν: “by holding our peace let us call the dogs,” etc. By holding our peace: let us call the dogs to eat up the vomit. I know that ye are disgusted at hearing this: but I wish you to feel this same disgust when ye see these things take place, and not to be pleased at the thing. The abusive man is filthier than the dog that returneth to its own vomit. For if indeed having vomited once he were done with it, he would not be like that dog: but if he vomits the same things again, it is plain that he does so from having eaten the same again. What then is more abominable than such an one? What filthier than that mouth which chews such food? And yet this is a work of nature, but the other not or rather both the one and the other are contrary to nature. How? Since it is not according to nature to be causelessly abusive, but against nature: he speaks nothing then like a man, but part as beast, part as madman. As then the disease of the body is contrary to nature, so also is this. And to show that it is contrary to nature, if he shall continue in it, he will perish by little and little: but if he continue in that which is natural, he will not perish. I had rather sit at table with a man who eats dirt, than with one who speaks such words. See ye not the swine devouring dung? So also do these. For what is more stinking than the words which abusive men utter? It is their study to speak nothing wholesome, nothing pure, but whatever is base, whatever is unseemly, that they study both to do and say: and what is worse, they think to disgrace others, while they in fact are disgracing themselves. For that it is themselves they disgrace is plain. For, leaving out of the question those who speak lies (in their railings), say it be some notorious harlot, or even from the stage some other (abandoned creature), and let that person be having a fight with some other person: then let the latter cast this up to the former (what she or he is), and the former retort upon the latter the same reproach: which of them is most damaged by the words? For728    In the original the sense is perplexed by the negligent use of the demonstr. οὗτος and ἐκεῖνος, supra p. 42. The meaning is: “B. (the second person mentioned) says to A. (suppose a πόρνη περιφανής), “You are so and so,” such being the fact: she retorts with a like reproach, which is not true: whether is most damaged (ὕβρισται)? Not she, for being what the other calls her she is just where she was before. The disgrace is to him; and that, not from her words, for they do not fit: but from his own indecent railing: so that he thinking to disgrace her has more disgraced himself. He is more disgraced by calling the other the thing that she is, than by being called by her the thing that he is not.” the former is but called what in fact he or she is, which is not the case with the other: so that the first gets nothing more in the way of shame (than there was before), while to the other there accrues a great accession of disgrace. But again, let there be some hidden actions (mod. text εἰργασμένα “which have been done”), and let only the person abusing know of them: then, holding his peace until now, let him openly parade (ἐκπομπευέτω) the reproach: even so, he himself is more disgraced than the other. How? by making himself the herald of the wickedness, so729    ἀσυνειδησίας ἄπιστον δόξαν λαβών: which being unintelligible, must be restored by replacing ἡ before ασυν. and before ἀπιστου(so mod. text rightly for ἄπιστον). “He gets the δόζα either of άσυνειδ. in which case he is a foul calumniator, or of an ἄπιστος:” which latter in the way in which it is put supra Hom. xiv. p. 193: “as regards himself, he has shown all men that he is not to be trusted, as not knowing how to screen his neighbor’s faults.” getting for himself either the imputation of not being privy to any such thing, or the character of one not fit to be trusted. And you shall see all men forthwith accuse him: “If indeed he had been privy to a murder being done, he ought to have revealed it all:” and so they regard him with aversion as not human even, they hate him, they say he is a wild beast, fierce and cruel: while the other they pardon much rather than him. For we do not so much hate those that have wounds, as those that compel one to uncover and show them. Thus that man has not only disgraced the other, but himself as well and his hearers, and the common nature of men: he has wounded the hearer, done no good. For this reason Paul says: “If there be any word that is good for edifying, that it may minister grace unto the hearers.” (Eph. iv. 29.) Let us get a tongue speaking only good things, that we may be lovely and amiable. But indeed, everything is come to that pitch of wickedness, that many boast of the very things, for which they should hide their faces. For the threats of the many are of this kind: “thou canst not bear my tongue,” say they. Words, these, worthy only of a woman, of an abandoned drunken old hag, one of those that are dragged (to punishment)730    τῶν ἐπ᾽ ἀγορᾶς συρομένων, not as Ben. eorum qui forum frequentant: but, “one of those old hags, bawds, and the like, whom for their crimes you may see dragged by the officers to punishment, and screaming out their foul-mouthed railings.” in the forum, a procuress. Nothing more shameful than these words, nothing more unmanly, more womanlike, than to have your strength in the tongue, and to think great things of yourself because you can rail, just like the fellows in processions, like the buffoons, parasites, and flatterers. Swine they are rather than men, who pride themselves upon this. Whereas you should (sooner) have buried yourself, and if another gave you this character, should recoil from the charge as odious and unmanly, instead of that you have made yourself the herald of (your own) disgrace (ὓβρεων). But you will not be able to hurt him you speak ill of. Wherefore I beseech you, considering how the wickedness is come to such a height, that many boast of it, let us return to our senses, let us recover those who are thus mad, let us take away these councils731    ταῦτα ἐκ τῆς πόλεως τὰ συνέδρια. So all our mss.: perhaps ταυτας—τὰς συνηθειας. out of the city, let us make our tongue gracious, let us rid it of all evil speaking, that being clean from sins, we may be able to draw down upon us the good-will from above, and to have mercy vouchsafed unto us from God, through the grace and compassion of His only-begotten Son, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without end. Amen.

ΟΜΙΛΙΑ ΛΑʹ. Ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαῤῥήξαντες τὰ ἱμάτια αὐτῶν, ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες καὶ λέγοντες, Ἄνδρες, τί ταῦτα ποιεῖτε; ἡμεῖς ὁμοιοπαθεῖς ὑμῖν ἐσμεν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ τὸν Θεὸν τὸν ζῶντα, ὃς ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς. αʹ. Ὅρα πάντα μετὰ σφοδρότητος τοὺς ἀποστόλους ποιοῦντας. Διέῤῥηξαν τὰ ἱμάτια, ἐπήδησαν, ἔκραξαν, πάντα ἀπὸ διαθέσεως ψυχῆς, ἀποστρεφόμενοι τὰ γενόμενα, καὶ πένθους σημεῖα ποιοῦντες. Πένθος γὰρ ἦν, ὄντως πένθος ἀπαραμύθητον, εἴ γε ἔμελλον θεοὶ νομίζεσθαι, καὶ εἰδωλολατρείαν εἰσάγειν, ἣν ἦλθον καταλύσοντες. Καὶ τοῦτο τοῦ διαβόλου ἦν κατασκεύασμα. Οἱ δὲ οὐχ ἡσυχάζουσιν, ἀλλὰ τί; Καὶ ἡμεῖς ὁμοιοπαθεῖς ὑμῖν ἐσμεν, φασὶν, ἄνθρωποι. Εὐθέως ἐκ προοιμίων ἀνέτρεψαν τὸ κακόν. Οὐκ εἶπον ἁπλῶς, Ἄνθρωποι, ἀλλὰ, Καθ' ὑμᾶς. Εἶτα ἵνα μὴ δόξωσι τιμᾷν τοὺς θεοὺς, ἄκουσον τί ἐπάγουσιν: Εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ τὸν Θεὸν τὸν ζῶντα, ὃς ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς. Ὅρα οὐδαμοῦ τῶν προφητῶν μνημονεύοντας αὐτοὺς, οὐδὲ λέγοντας, τίνος ἕνεκεν, πάντων δημιουργὸς ὢν, τὰ ἔθνη ἀφῆκεν αὐτόνομα; Ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασε πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν. Ὅτι μὲν εἴασε λέγει, διὰ τί δὲ εἴασεν, οὐκ ἔτι: τέως πρὸς τὸ κατεπεῖγον ἵσταται, οὐδαμοῦ τοῦ Χριστοῦ τὸ ὄνομα τιθείς. Καίτοι γε οὐκ ἀμάρτυρον ἑαυτὸν ἀφῆκεν, ἀγαθοποιῶν οὐρανόθεν, ἡμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν. Ὅρα, οὐ βούλεται τὴν κατηγορίαν αὐτῶν αὐξῆσαι, ἀλλὰ μᾶλλον ἐπὶ τὸν Θεὸν τὸ πᾶν ἄγειν αὐτοὺς παιδεύει. Ἔμαθον γὰρ, ὅτι οὐχ οὕτω σπουδάζειν δεῖ ἄξιόν τι εἰπεῖν περὶ Θεοῦ, ὡς τὸ τοῖς ἀκούουσιν ὠφέλιμον. Ὅρα πῶς λανθανόντως τὴν κατηγορίαν τίθησι. Καὶ μὴν εἰ τοῦτο ἐποίει, ἔδει κολασθῆναι αὐτοὺς τοσούτων ἀπολαύοντας ἀγαθῶν, καὶ μηδὲ ὡς τροφέα γνωρίσαντας: ἀλλ' οὐ λέγει φανερῶς, ἀλλ' αἰνίττεται, Οὐρανόθεν ἡμῖν, λέγων, ὑετοὺς διδούς. Οὕτω καὶ ὁ Δαυῒδ ἔλεγεν: Ἀπὸ καρποῦ σίτου καὶ οἴνου καὶ ἐλαίου αὐτῶν ἐπληθύνθησαν: καὶ πολλαχοῦ περὶ δημιουργίας διαλεγόμενος, ταῦτα τίθησιν εἰς μέσον. Καὶ ὁ Ἱερεμίας δὲ τὴν δημιουργίαν πρώτην, εἶτα τὴν πρόνοιαν τὴν διὰ τῶν ὑετῶν φησιν: ὥστε ἐκεῖθεν πεπαιδευμένος διαλέγεται: Ἐμπιπλῶν, φησὶ, τροφῆς καὶ εὐφροσύνης. Μετὰ φιλοτιμίας ἡ τροφὴ, οὐ μόνον πρὸς αὐτάρκειαν, οὐδὲ πρὸς τὴν χρείαν. Καὶ ταῦτα λέγοντες, μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν αὐτοῖς. Καὶ τούτῳ μάλιστα ἐθαυμάσθησαν. Ὁρᾷς ὅτι πρὸς τοῦτο ἵσταντο, ὥστε ἀνατρέψαι τὴν μανίαν ἐκείνην; Ἐπῆλθον δὲ ἀπὸ Ἀντιοχείας καὶ Ἰκονίου Ἰουδαῖοι, καὶ πείσαντες τοὺς ὄχλους, καὶ λιθάσαντες τὸν Παῦλον, ἔσυραν ἔξω τῆς πόλεως, νομίσαντες αὐτὸν τεθνάναι. Ὄντως διαβόλου τέκνα: οὐκ ἐν ταῖς πόλεσιν αὐτῶν μόνον, ἀλλὰ καὶ ἔξω τούτων ταῦτα ποιοῦντες, καὶ τοσαύτην ποιούμενοι σπουδὴν καθελεῖν τὸ κήρυγμα, ὅσην οἱ ἀπόστολοι στῆσαι ἐπειγόμενοι. Καὶ πείσαντες, φησὶ, τοὺς ὄχλους, καὶ λιθάσαντες τὸν Παῦλον, ἔσυραν ἔξω τῆς πόλεως. Ἐνταῦθα πληροῦται τὸ, Ἀρκεῖ σοι ἡ χάρις μου: ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Μεῖζον τοῦτο τοῦ τὸν χωλὸν ἐγεῖραι. Οἱ μὲν οὖν ἐθνικοὶ ὡς θεοὺς ἐνόμιζον, οὗτοι δὲ ἔσυρον πείσαντες τοὺς ὄχλους: οὐδὲ γὰρ πάντας εἰκὸς ἦν θαυμάζειν αὐτούς. Καὶ ὅρα, ἐν αὐτῇ τῇ πόλει, ἐν ᾗ οὕτως ἐθαυμάσθησαν, ἐν αὐτῇ τὰ δεινὰ πάσχουσι. Καὶ τοῦτο δὲ τοὺς ὁρῶντας ὠφέλει. Ὅτι δὲ καὶ διὰ τοῦτο συνεχωρεῖτο πάσχειν, ἄκουε τοῦτο αὐτὸ δηλοῦντος καὶ λέγοντος: Ἵνα μὴ εἰς ἐμὲ λογίσηταί τις ὑπὲρ ὃ βλέπει με, ἢ ἀκούει τι ἐξ ἐμοῦ. Κυκλωσάντων δὲ τῶν μαθητῶν αὐτὸν, ἀναστὰς εἰσῆλθεν εἰς τὴν πόλιν. Ὁρᾷς προθυμίαν; ὁρᾷς πόθον ζέοντα καὶ πεπυρωμένον; Εἰς αὐτὴν πάλιν τὴν πόλιν εἰσῆλθεν, ὥστε δειχθῆναι, ὅτι εἴ που καὶ ὑπεχώρει, διὰ τὸ τὸν λόγον βούλεσθαι σπεῖραι, καὶ διὰ τὸ μὴ δεῖν ἐκκαίειν αὐτῶν τὸν θυμόν. Ταῦτα τῶν σημείων οὐχ ἧττον καὶ λαμπροτέρους ἐποίει, καὶ μᾶλλον χαίρειν παρεσκεύαζεν. Οὐδαμοῦ δὲ λέγει, ὅτι ὑπέστρεψαν χαίροντες, ὅτι σημεῖα ἐποίησαν, ἀλλ' ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος αὐτοῦ ἀτιμασθῆναι. Καὶ τοῦτο γὰρ παρὰ τοῦ Χριστοῦ ἐδιδάχθησαν λέγοντος: Μὴ χαίρετε, ὅτι τὰ δαιμόνια ὑμῖν ὑποτάσσεται. Ἡ γὰρ ὄντως χαρὰ καὶ εἰλικρινὴς αὕτη ἐστὶ, τὸ πάσχειν τι διὰ Χριστόν. Εἶτα τὰς πόλεις πάσας ἐπῄεσαν, ἐν αἷς ἐκινδύνευσαν. Καὶ τῇ ἐπαύριον ἐξῆλθε σὺν τῷ Βαρνάβᾳ εἰς Δέρβην, εὐαγγελισάμενοί τε τὴν πόλιν ἐκείνην, καὶ μαθητεύσαντες ἱκανοὺς, ὑπέστρεψαν εἰς Λύστραν καὶ Ἰκόνιον καὶ Ἀντιόχειαν, ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακαλοῦντες ἐμμένειν τῇ πίστει, καὶ ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ. βʹ. Τοῦτο ἔλεγον, τοῦτο ἐδείκνυον. Ἐπιστηρίζοντες, φησὶ, τὰς ψυχὰς τῶν μαθητῶν. Ὥστε ἐστηριγμένοι ἦσαν: μᾶλλον δὲ προσετίθεντο. Προὔλεγον τοίνυν, ἵνα μὴ σκανδαλισθῶσιν. Ὥσπερ ἐπίτηδες δὲ τὸ αὐτὸ γίνεται, οὐ διὰ τῶν ἀποστόλων μόνον, ἀλλὰ καὶ διὰ τῶν μαθητῶν: ἵνα μάθωσιν ἐκ προοιμίων εὐθέως καὶ τοῦ κηρύγματος τὴν δύναμιν, καὶ ὅτι καὶ αὐτοὺς δεῖ τοιαῦτα πάσχειν, καὶ ἵνα γενναίως στῶσι, μὴ μόνον πρὸς τὰ σημεῖα κεχηνότες, ἀλλὰ πολλῷ μᾶλλον πρὸς τοὺς πειρασμούς. Διὰ τοῦτο καὶ αὐτὸς ἔλεγε: Τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον εἴδετε ἐν ἐμοὶ καὶ ἠκούσατε. Διωγμοὶ διωγμοὺς διεδέχοντο: πανταχοῦ πόλεμοι, μάχαι, λιθοβολίαι. Ποία προτροπή; πῶς ἔπειθον ἐν προοιμίοις θλίψεις λέγοντες; Εἶτα καὶ ἄλλη παραμυθία. Χειροτονήσαντες δὲ αὐτοῖς πρεσβυτέρους κατ' Ἐκκλησίαν, προσευξάμενοι μετὰ νηστειῶν, παρέθεντο αὐτοὺς τῷ Κυρίῳ, εἰς ὃν πεπιστεύκεισαν. Εἶδες θερμότητα Παύλου; Προσευξάμενοι, φησὶ, μετὰ νηστειῶν παρέθεντο αὐτοὺς τῷ Κυρίῳ. Ὅρα, μετὰ νηστειῶν αἱ χειροτονίαι. Πάλιν νηστεία, τὸ καθάρσιον τῶν ἡμετέρων ψυχῶν. Καὶ διελθόντες τὴν Πισιδίαν, ἦλθον εἰς Παμφυλίαν: καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον, κατήντησαν εἰς Ἀττάλειαν. Ἵνα γὰρ μὴ καταπέσῃ τὰ φρονήματα τῶν μαθητῶν, ὅτι οἱ νομιζόμενοι θεοὶ τοιαῦτα πάσχουσιν, εἰσῆλθον πρὸς αὐτοὺς, καὶ διελέχθησαν. Καὶ ὅρα: πρῶτον εἰς Δέρβην ἐξέρχεται, διδοὺς αὐτοῖς ἀναπνεῦσαι τοῦ θυμοῦ, καὶ τότε πάλιν εἰς Λύστραν καὶ Ἰκόνιον καὶ Ἀντιόχειαν, θυμουμένοις μὲν αὐτοῖς εἴκων, πεπαυμένοις δὲ ἐπιτιθέμενος. Ὁρᾷς, ὅτι οὐ πάντα χάριτι, ἀλλὰ καὶ οἰκείᾳ σπουδῇ διῴκουν; Κἀκεῖθεν ἀπέπλευσαν εἰς Ἀντιόχειαν, ὅθεν ἦσαν παραδεδομένοι τῇ χάριτι τοῦ Θεοῦ εἰς τὸ ἔργον, ὃ ἐπλήρωσαν. Διὰ τί πάλιν ἔρχονται εἰς Ἀντιόχειαν; Ἵνα ἀπαγγείλωσι τὰ ἐκεῖ γενόμενα. Ἄλλως δὲ καὶ οἰκονομεῖται μέγα πρᾶγμα ἐντεῦθεν: ἔδει γὰρ λοιπὸν μετὰ παῤῥησίας τοῖς ἔθνεσι κηρύττειν. Ἔρχονται οὖν ταῦτα ἀπαγγέλλοντες, ἵνα εἰδέναι ἔχωσι. Καὶ οἰκονομεῖται τότε κατελθεῖν τοὺς κωλύοντας τοῖς ἔθνεσιν ὁμιλεῖν, ἵνα λοιπὸν ἀπὸ Ἱεροσολύμων πολλὴν λαβόντες ἄδειαν, μετὰ παῤῥησίας ἀπίωσιν. Ἢ καὶ ἄλλως, δείκνυσιν αὐτῶν τὸ ἦθος οὐκ αὔθαδες. Ἔρχονται γὰρ τήν τε παῤῥησίαν ἐνδεικνύμενοι, ὅτι καὶ χωρὶς ἐκείνων τοῖς ἔθνεσιν ἐκήρυξαν, καὶ τὴν ὑπακοὴν, ὅτι αὐτοῖς ἀναφέρουσιν: οὐ γὰρ ὡς τοσαῦτα κατορθωκότες ἀπενοήθησαν. Ὅθεν ἦσαν παραδεδομένοι, φησὶ, τῇ χάριτι τοῦ Θεοῦ. Καὶ μὴν τὸ Πνεῦμα εἶπεν: ἀλλὰ τὰ τοῦ Πνεύματος οἶδεν ὄντα τοῦ Υἱοῦ: μία γὰρ ἐξουσία, ὥσπερ ἡ φύσις καὶ Υἱοῦ καὶ Πνεύματος μία. Παραγενόμενοι δὲ καὶ συναγαγόντες τὴν Ἐκκλησίαν, ἀπήγγειλαν ὅσα ἐποίησεν ὁ Θεὸς μετ' αὐτῶν, καὶ ὅτι ἤνοιξεν ὁ Θεὸς τοῖς ἔθνεσι θύραν πίστεως. Διέτριβον δὲ ἐκεῖ χρόνον οὐκ ὀλίγον σὺν τοῖς μαθηταῖς. Εἰκότως: μεγάλη γὰρ οὖσα ἡ πόλις, ἐδεῖτο διδασκάλων. Ἴδωμεν λοιπὸν ἄνωθεν τὰ εἰρημένα. Αὐτῇ τῇ ὄψει κατέπληξαν αὐτοὺς διαῤῥήξαντες τὰ ἱμάτια. Τοῦτο καὶ Ἰησοῦς ὁ τοῦ Ναυὴ ἐποίει ἐπὶ τῇ ἥττῃ τοῦ λαοῦ. Μὴ τοίνυν νομίσῃς ἀνάξιον αὐτῶν εἶναι τοῦτο, καὶ τῆς εὐσταθείας αὐτῶν: οὐκ ἂν γὰρ ἄλλως ἐπέσχον τὴν τοσαύτην ὁρμὴν, οὐκ ἂν ἄλλως τὴν πυρὰν ἔσβεσαν. Ὅταν οὖν τι δέῃ τῶν δεόντων γενέσθαι, μηδὲ ἡμεῖς παραιτώμεθα. Εἰ τοίνυν καὶ μετὰ ταῦτα μόλις ἔπεισαν, εἰ μὴ οὕτως εἰργάσαντο, τί οὐκ ἂν ἐγένετο; Εἰ γὰρ μὴ οὕτως ἐποίησαν, ἐνομίσθησαν ἄν πως ὑψηλοφρονεῖν, καὶ μᾶλλον ἐφίεσθαι τῆς τιμῆς. Καὶ ὅρα τὸν λόγον μεμετρημένον ἐν τῇ ἐπιπλήξει, καὶ θαύματος ὁμοῦ γέμοντα καὶ ἐπιπλήξεως. Τοῦτο μάλιστα αὐτοὺς ἐκώλυσε, τὸ εἰπεῖν, Καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τῶν ματαίων τούτων ἐπιστρέφειν ἐπὶ τὸν Θεόν. Ὡσεὶ ἔλεγον: Ἄνθρωποι μέν ἐσμεν, φησὶ, τούτων δὲ μείζους: ταῦτα γὰρ νεκρά. Ὅρα αὐτοὺς οὐκ ἀνατρέποντας μόνον, ἀλλὰ καὶ διδάσκοντας, καὶ οὐδὲν περὶ ἀοράτων φθεγγομένους. Ὃς ἐποίησε, φησὶ, τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν, καὶ πάντα τὰ ἐν αὐτοῖς. Μάρτυρας αὐτοὺς λέγει τοὺς ἐνιαυτούς. Ὢ τῆς μανίας τῆς Ἰουδαϊκῆς! εἰς δῆμον οὕτω τιμήσαντα τοὺς ἀποστόλους ἐτόλμησαν ἐμβῆναι καὶ λιθάσαι Παῦλον. Ἔξω δὲ τῆς πόλεως ἔσυραν, τάχα δεδοικότες ἐκεῖνον. Καὶ προσευξάμενοι, φησὶ, μετὰ νηστειῶν, παρέθεντο αὐτοὺς τῷ Κυρίῳ. Καὶ νηστεύειν ἐδίδασκον ἐν τοῖς πειρασμοῖς. Οὐκ εἶπαν ὅσα αὐτοὶ ἐποίησαν, ἀλλ' ὅσα ὁ Θεὸς μετ' αὐτῶν, Ἐμοὶ δοκοῦσι τοὺς πειρασμοὺς λέγειν. Οὐχ ἁπλῶς ἦλθον ἐνταῦθα, οὐδὲ διαναπαυσόμενοι, ἀλλ' οἰκονομικῶς ὑπὸ τοῦ Πνεύματος ὁδηγούμενοι, ὥστε τὸ κήρυγμα τῶν ἐθνῶν βεβαιωθῆναι. Καὶ διὰ τί, φησὶν, ἐν Κύπρῳ οὐκ ἐποίησαν πρεσβυτέρους οὐδὲ ἐν Σαμαρείᾳ; Ὅτι ἐκείνη μὲν ἐγγὺς ἦν τῶν ἀποστόλων, αὕτη δὲ τῆς Ἀντιοχείας, καὶ ὁ λόγος ἐκράτει: ἐνταῦθα δὲ πολλῆς ἐδέοντο παραμυθίας, καὶ μάλιστα οἱ ἐξ ἐθνῶν, ὀφείλοντες πολλὰ διδάσκεσθαι. Ἦλθον διδάσκοντες, ὅτι εἰκότως ἐχειροτονήθησαν ὑπὸ τοῦ Πνεύματος. Καὶ ὅρα τὸ θερμὸν Παύλου. Οὐ πυνθάνεται εἰ δεῖ λαλῆσαι ἔθνεσιν, ἀλλ' εὐθέως λαλεῖ: διὰ τοῦτο ἔλεγεν. Οὐ προσανεθέμην σαρκὶ καὶ αἵματι. γʹ. Μέγα ὄντως ἀγαθὸν ἡ θλῖψις, καὶ μεγάλης ψυχῆς ἐστι, καὶ γενναίας κατόρθωμα. Πόσοι μετὰ τοῦτο ἐπίστευσαν, καὶ οὐδεὶς οὕτως ἔλαμψεν; Οὕτω προθυμίας ἡμῖν δεῖ πανταχοῦ, πυρώσεως πολλῆς, ψυχῆς πρὸς θάνατον παρατεταγμένης: ἄλλως γὰρ οὐκ ἔνι τῆς βασιλείας τυχεῖν, μὴ σταυρωθέντα. Μὴ ἀπατῶμεν ἑαυτούς. Εἰ γὰρ ἐν πολέμῳ σωθῆναι οὐ δυνατὸν τρυφῶντα καὶ χρηματιζόμενον καὶ καπηλεύοντα καὶ ῥᾳθυμοῦντα: πολλῷ μᾶλλον ἐν τῷ πολέμῳ τούτῳ. Ἢ οὐκ οἴεσθε πόλεμον εἶναι νῦν πάντων πολέμων χαλεπώτατον; Οὐκ ἔστιν ἡμῖν, φησὶν, ἡ πάλη πρὸς αἷμα καὶ σάρκα. Καὶ ἀριστῶσι, καὶ βαδίζουσι, καὶ λουομένοις πάρεστιν ὁ ἐχθρός. Οὐ γὰρ οἶδε καιρὸν ἀνακωχῆς, εἰ μὴ τὸν τοῦ ὕπνου μόνον: πολλάκις δὲ καὶ τότε πολεμεῖ, καὶ λογισμοὺς ἐμβάλλων ἀκαθάρτους, καὶ ἀσελγεστέρους ἀπὸ τῶν ὀνειράτων ἐργαζόμενος. Ἡμεῖς δὲ ὡς περὶ μικροῦ τοῦ πράγματος ὄντος, ὑπὲρ οὗ ἐκεῖνος πολεμεῖ, οὐ νήφομεν, οὐδὲ διανιστάμεθα, οὐδὲ βλέπομεν εἰς τὸ πλῆθος τῶν ἀντικειμένων ἡμῖν δυνάμεων: οὐκ ἐννοοῦμεν, ὅτι τοῦτο αὐτὸ τῆς μεγίστης δυσπραγίας ἐστίν: ἀλλ' ὑπὸ τοσούτων κυκλούμενοι πολέμων, ὡς ἐν εἰρήνῃ τρυφῶμεν. Πιστεύσατέ μοι, ὧν Παῦλος ἔπαθε χαλεπώτερα ἔστι παθεῖν νῦν. Ἔβαλλον αὐτὸν τότε λίθοις ἐκεῖνοι: ἔστι ῥήμασι βάλλεσθαι καὶ νῦν λίθων χαλεπωτέροις. Τί οὖν δεῖ ποιεῖν; Ὅπερ ἐκεῖνος ἐποίησε: τοὺς βάλλοντας γὰρ οὐκ ἐμίσησεν, ἀλλὰ συράντων αὐτὸν εἰσῆλθε πάλιν εἰς τὴν πόλιν, εὐεργετήσων τοὺς τὰ τοιαῦτα ἠδικηκότας. Ἂν ἐνέγκῃς καὶ σὺ τὸν ὑβριστὴν τὸν τραχὺν, τὸν ἀδίκως σε ἐργασάμενον ταῦτα, ἐλιθάσθης καὶ σύ. Μὴ γὰρ εἴπῃς, ὅτι Οὐδὲν ἠδίκησα. Τί γὰρ Παῦλος ἠδίκησεν ἵνα λιθασθῇ; Βασιλείαν κατήγγελλε, πλάνης ἀπῆγε, τῷ Θεῷ προσῆγε: ταῦτα στεφάνων ἄξια, ταῦτα ἀνακηρύξεως, ταῦτα μυρίων ἀγαθῶν, οὐ λίθων: ἀλλ' ὅμως τἀναντία ἔπασχεν. Αὕτη γὰρ ἡ λαμπρὰ νίκη. Καὶ ἔσυραν αὐτὸν, φησί. Καί σε πολλάκις σύρουσιν: ἀλλὰ μὴ ὀργισθῇς, ἀλλὰ κήρυξον τὸν λόγον διὰ τῆς ἐπιεικείας. Ὕβρισέ σε; Σίγησον, καὶ εὐλόγησον εἰ δύνασαι, καὶ οὕτως ἐκήρυξας καὶ σὺ τὸν λόγον, ἐπαίδευσας ἐπιείκειαν, ἐπαίδευσας πραότητα. Οἶδα πολλοὺς οὐχ οὕτω τραύμασιν ἀλγοῦντας, ὡς πληγῇ τῇ διὰ ῥημάτων: τοῦτο μὲν γὰρ τὸ τραῦμα τὸ σῶμα δέχεται, ἐκεῖνο δὲ ἡ ψυχή. Ἀλλὰ μὴ ἀλγήσωμεν, μᾶλλον δὲ ἀλγήσαντες ἐνέγκωμεν. Οὐχ ὁρᾶτε τοὺς πυκτεύοντας, οἳ διατετρωμένοι τὰς κεφαλὰς, τοὺς ὀδόντας ἐνδακόντες, οὕτως ἡμέρως φέρουσι τὰς ἀλγηδόνας; Ἐνταῦθα δὲ οὐ χρεία βρύξαι τοὺς ὀδόντας, οὐ χρεία δακεῖν. Ἀναμνήσθητι τοῦ Δεσπότου τοῦ σοῦ, καὶ τὸ φάρμακον εὐθέως ἐπέθηκας τῇ μνήμῃ: ἀναμνήσθητι Παύλου: ἐννόησον ὅτι σὺ ἐνίκησας ὁ πληττόμενος, ἐκεῖνος δὲ ἥττηται ὁ πλήξας, καὶ τὸ πᾶν ἰάσω διὰ τούτου. Ῥοπή ἐστι, μὴ συναρπαγῇς, καὶ τὸ πᾶν κατώρθωσας εὐθέως: μὴ κινηθῇς, καὶ τὸ πᾶν ἔσβεσας. Μεγάλη παραμυθία τὸ διὰ Χριστόν τι παθεῖν: οὐ κηρύττεις τὸν λόγον τῆς πίστεως, ἀλλὰ κηρύττεις τὸν λόγον τῆς φιλοσοφίας. Ἀλλ' ὅσῳ ἂν ἴδῃ τὴν ἐπιείκειαν, φησὶ, τοσούτῳ μᾶλλον ἐπιτίθεται. Διὰ τοῦτο οὖν ἀλγεῖς, ὅτι μᾶλλόν σοι τοὺς μισθοὺς αὔξει; Ἀλλ' ἄχρηστος γίνεται, φησί. Τοῦτο σκῆψις τῆς ἰδίας μικροψυχίας: ἑτέρως ἄχρηστος γίνεται, ἂν ἀμύνῃ. Εἰ ᾔδει ὁ Θεὸς, ὅτι διὰ τοῦ μὴ ἀμύνεσθαι ἄχρηστοι ἐγίνοντο οἱ ἄδικοι, οὐκ ἂν τοῦτο ἐπέταξεν, ἀλλ' εἶπεν ἂν, Ἄμυνον σαυτῷ: ἀλλ' οἶδεν ὅτι οὕτω μᾶλλον ὠφελεῖται. Μὴ ἀντινομοθέτει τῷ Θεῷ: ἐκείνῳ πείθου. Οὐκ εἶ σὺ ἀγαθώτερος τοῦ ποιήσαντος ἡμᾶς. Εἶπεν, Ὑβριζόμενος φέρε: σὺ λέγεις. Ἀνθυβρίζω, ἵνα μὴ ἄχρηστος γένηται. Σὺ οὖν μᾶλλον αὐτοῦ φροντίζεις; Πάθους ταῦτα καὶ τραχύτητος τὰ ῥήματα καὶ ἀλαζονείας καὶ τοῦ ἀντινομοθετεῖν τῷ Θεῷ. Εἰ γὰρ καὶ ἐβλάπτετο, οὐχὶ πείθεσθαι ἐχρῆν; Ὅταν ὁ Θεός τι προστάττῃ, μὴ ἀντινομοθετῶμεν ἡμεῖς. Ἀπόκρισις, φησὶν, ὑποπίπτουσα ἀποστρέφει ὀργάς. Ἄρα τοῦτο ποιεῖ ὑποπίπτουσα, οὐκ ἐναντιουμένη. Εἰ σὲ ὠφελεῖ, κἀκεῖνον ὠφελεῖ: εἰ δέ σε βλάπτει τὸν μέλλοντα διορθοῦσθαι ἐκεῖνον, πολλῷ μᾶλλον ἐκεῖνον. Ἰατρὲ, θεράπευσον σεαυτόν. Εἶπε κακῶς; Ἐπαίνεσον σύ: ἐλοιδόρησεν; Ἐγκωμίασον: ἐπεβούλευσεν; Εὐεργέτησον: τοῖς ἐναντίοις αὐτὸν ἀμείβου, εἴ γε ὅλως τῆς ἐκείνου σωτηρίας προνοεῖς, καὶ μὴ σαυτοῦ τὸ πάθος ἐκδικεῖν θέλε. Καὶ μὴν πολλάκις, φησὶν, ἀπολαύσας μακροθυμίας χείρων γέγονε. Τοῦτο οὐ παρὰ σὲ, ἀλλὰ παρ' αὐτόν. Βούλει μαθεῖν οἷα ἔπαθεν ὁ Θεός; Τὰ θυσιαστήρια αὐτοῦ κατέσκαψαν, τοὺς προφήτας ἀπέκτειναν, καὶ πάντα ἔφερεν. Οὐκ ἠδύνατο σκηπτὸν ἄνωθεν καταγαγεῖν; Ἀλλ' ὅτε τοὺς προφήτας ἀπέστειλε, καὶ ἀνεῖλον αὐτοὺς, τότε τὸν Υἱὸν ἔπεμψεν: ὅτε μείζονα ἠσέβησαν, τότε μειζόνως εὐηργέτησε; Καὶ σὺ ἂν ἴδῃς τραχυνόμενον, τότε μειζόνως εἶξον: μείζονος γὰρ ἡ μανία αὕτη δεῖται παραμυθίας. Ὅσῳ ἂν χαλεπώτερα ὑβρίζῃ, τοσούτῳ πλείονος ἐπιεικείας δεῖται: καὶ καθάπερ πυρετὸς ὅταν σφοδρὸν πνεύσῃ, τότε δεῖται τοῦ εἴκοντος: οὕτω καὶ ὁ θυμούμενος. Τὸ θηρίον ὅταν μάλιστα ἀγριαίνῃ, τότε φεύγομεν ἅπαντες: οὕτω καὶ τὸν ὀργιζόμενον. Μὴ νομίσῃς τοῦτο τιμὴν εἶναι: ἐπεὶ καὶ τὸ θηρίον τιμῶμεν, καὶ τοὺς μαινομένους γοῦν τιμῶμεν, ὅταν ἐκκλίνωμεν; Οὐδαμῶς: ἀτιμία τοῦτό ἐστι καὶ ὕβρις: μᾶλλον δὲ οὐκ ἀτιμία καὶ ὕβρις, ἀλλ' ἔλεος καὶ φιλανθρωπία. Οὐχ ὁρᾷς τοὺς ναύτας, ὅταν σφοδρὸν ἐμπνεύσῃ τὸ πνεῦμα, καθαιροῦντας τὰ ἱστία, ὥστε μὴ καταδῦσαι τὸ σκάφος; τοὺς ἵππους ὅταν συναρπάσωσι τὸν ἐπιβάτην, συνενδιδόντα, καὶ οὐ καθέλκοντα, ἵνα μὴ αὐτομάτως κενώσῃ τὴν δύναμιν; δʹ. Τοῦτο καὶ σὺ ποίησον. Πῦρ ἐστιν ὁ θυμὸς, φλόξ ἐστιν ὀξεῖα δεομένη ὕλης: μὴ παράσχῃς τὴν τροφὴν τῷ πυρὶ, καὶ ταχέως ἔσβεσας τὸ κακόν. Οὐκ ἔχει καθ' ἑαυτὴν ἰσχὺν ἡ ὀργὴ, ἂν μὴ ἕτερος ὁ τρέφων αὐτὴν ᾖ. Οὐδεμία σοί ἐστιν ἀπολογία. Ἐκεῖνος κατέχεται τῇ μανίᾳ, καὶ οὐκ οἶδε τί ποιεῖ: σὺ θεωρῶν αὐτὸν, ὅταν τοῖς αὐτοῖς περιπέσῃς, καὶ μηδὲ ἐξ ἐκείνου σωφρονισθῇς, ποία συγγνώμη; Εἰ ἐν συμποσίῳ τις γενόμενος τινὰ ἐν προθύροις ἴδοι μεθύοντα καὶ ἀσχημονοῦντα, εἶτα καὶ αὐτὸς τοῖς ὁμοίοις περιπέσῃ, οὐ πολλῷ μᾶλλον μετ' ἐκεῖνον μεθύων ἀσύγγνωστος ἂν εἴη; Οὕτω καὶ ἐνταῦθα: μὴ νομίζωμεν εἶναι ἀπολογίαν τὸ λέγειν, ὅτι Οὐκ ἐγὼ κατῆρξα: τοῦτο καθ' ἡμῶν ἐστιν, ὅτι μηδὲ ἐκεῖνον ἰδόντες ἐσωφρονίσθημεν: ὥσπερ ἂν εἴποι τις, Οὐκ ἐγὼ ἐφόνευσα πρῶτος. Διὰ γὰρ τοῦτο κολάσεως εἶ ἄξιος, ὅτι μηδὲ εἰς τὸ παράδειγμα ἰδὼν ἐπέσχες σαυτόν. Εἰ ἴδοις ἐμοῦντα τὸν μεθύοντα, διασπώμενον, διαῤῥηγνύμενον, τοὺς ὀφθαλμοὺς ἔχοντα διατεταμένους, ἀκαθαρσίας τὴν τράπεζαν πληροῦντα, πάντας αὐτὸν ἀποφεύγοντας, εἶτα τοῖς αὐτοῖς περιπέσῃς, οὐχὶ μᾶλλον ἔσῃ μισητός; Τοιοῦτός ἐστι καὶ ὁ ὀργιζόμενος: μᾶλλον τοῦ ἐμοῦντος διατείνει τὰς φλέβας, πυροῖ τοὺς ὀφθαλμοὺς, διασπᾶται τὰ σπλάγχνα, ἐμεῖ πολλῷ ῥήματα τῆς τροφῆς ἐκείνης ἀκαθαρτότερα, ἀδιαμάσητα πάντα φθέγγεται, οὐδὲν κατειργασμένον (οὐ γὰρ ἀφίησιν ὁ θυμός): ἀλλ' ὥσπερ ἐκεῖ πολλάκις ἀμετρία χυμῶν διενοχλήσασα τὸν στόμαχον, πάντα ἐκένωσεν: οὕτω καὶ ἐνταῦθα ἀμετρία θερμότητος διενοχλήσασα τὴν ψυχὴν, οὐκ ἀφίησι στέγειν ἃ σιγᾷν καλὸν, ἀλλὰ ῥητὰ καὶ ἄῤῥητα λέγει, οὐχὶ τοὺς ἀκούοντας, ἀλλ' ἑαυτὸν αἰσχύνων. Ὥσπερ οὖν ἀπὸ τῶν ἐμούντων φεύγομεν, οὕτω καὶ ἀπὸ τῶν ὀργιζομένων. Τί ποιοῦντες; Κόνιν ἐπιβάλωμεν αὐτῶν τῷ ἐμέτῳ, σιγῶντες τοὺς κύνας καλῶμεν, ὥστε αὐτὰ καταφαγεῖν τὰ ἐμεθέντα. Οἶδα ὅτι ναυτιᾶτε ἀκούοντες: ἀλλ' ὅταν ὁρᾶτε ταῦτα γινόμενα, βούλομαι τοῦτο παθεῖν ὑμᾶς, ἀλλὰ μὴ ἥδεσθαι τῷ πράγματι. Ἀκαθαρτότερος ὁ ὑβριστὴς τοῦ κυνὸς τοῦ ἐπιστρέφοντος ἐπὶ τὸν ἑαυτοῦ ἔμετον. Εἰ μὲν γὰρ ἅπαξ ἐμέσας ἐπαύετο, οὐκ ἦν κατ' ἐκεῖνον: εἰ δὲ πάλιν τὰ αὐτὰ ἐμεῖ, δῆλον ὅτι τὰ αὐτὰ φαγών. Τί οὖν βδελυκτότερον τοῦ τοιούτου; τί δὲ ἀκαθαρτότερον ἐκείνου τοῦ στόματος, τοῦ τοιαύτας διαμασωμένου τροφάς; καίτοι γε τοῦτο φύσεως ἔργον ἐστὶν, ἐκεῖνο δὲ οὐχί: μᾶλλον δὲ καὶ τοῦτο παρὰ φύσιν κἀκεῖνο. Πῶς; Οὐ γὰρ κατὰ φύσιν τὸ ὑβρίζειν εἰκῆ, ἀλλὰ παρὰ φύσιν: οὐδὲν γοῦν ὡς ἄνθρωπος φθέγγεται, ἀλλὰ τὰ μὲν ὡς θηρίον, τὰ δὲ ὡς μαινόμενος. Ὥσπερ οὖν ἡ τῶν σωμάτων νόσος παρὰ φύσιν, οὕτω καὶ τοῦτο. Καὶ ὅτι παρὰ φύσιν ἐστὶν, εἰ ἐγχρονίσει ἐν αὐτῷ, ἀπολεῖται κατὰ μικρόν: ἐν δὲ τῷ κατὰ φύσιν ἐγχρονίζων, οὐκ ἀπολεῖται. Ἑλοίμην ἂν ἀνθρώπῳ βόρβορον σιτουμένῳ κοινωνῆσαι τραπέζης, ἢ φθεγγομένῳ τοιαῦτα. Οὐχ ὁρᾶτε τοὺς χοίρους κόπρον διαμασωμένους; Οὕτω καὶ οὗτοι. Τί γὰρ δυσωδέστερον τῶν ῥημάτων ὧν οἱ ὑβρισταὶ φθέγγονται; Σπουδὴ τούτοις ἐστὶ μηδὲν εἰπεῖν ὑγιὲς, μηδὲν καθαρὸν, ἀλλ' εἴ τι αἰσχρὸν, εἴ τι ἄσχημον, τοῦτο καὶ ποιῆσαι καὶ φθέγξασθαι: καὶ τὸ δὴ χαλεπώτερον, ὅτι ἑαυτοὺς μᾶλλον αἰσχύνοντες, ἑτέρους αἰσχύνειν οἴονται. Ὅτι γὰρ ἑαυτοὺς αἰσχύνουσι, δῆλον ἐκεῖθεν. Μὴ γάρ μοι τοὺς ψευδῆ λέγοντας εἴπῃς, ἀλλὰ ἔστω τις πόρνη περιφανὴς, ἢ καὶ ἀπὸ τῆς σκηνῆς ἕτερος, καὶ ποιείτω μετά τινος μάχην: εἶτα ἐκεῖνος αὐτῷ ταῦτα προφερέτω, κἀκεῖνος πάλιν ὁμοίως: τίς μᾶλλόν ἐστιν ὁ ὑβρισθεὶς τοῖς ῥήμασιν; Ἐκεῖνος μὲν γὰρ ἅπερ εἶχεν ἤκουσεν, οὗτος δὲ, ἅπερ οὐκ εἶχεν: ὥστε ἐκείνῳ μὲν οὐδὲν πλέον γέγονεν εἰς αἰσχύνης λόγον, τούτῳ δὲ πολλὴ τῆς ἀσχημοσύνης ἡ προσθήκη. Ἀλλ' ἔστω τινὰ πάλιν εἰργασμένα πράγματα, καὶ μόνος ὁ ὑβρίζων αὐτὰ γινωσκέτω: εἶτα πρὸ τούτου σιγῶν, ἐκπομπευέτω τὴν ὕβριν: καὶ οὕτως οὗτος ὕβρισται μᾶλλον. Πῶς; Κήρυξ γενόμενος κακίας, ἀσυνειδησίας ἀπίστου δόξαν λαβών: καὶ πάντας εὐθέως ἐγκαλοῦντας ὄψει, καὶ τοιαῦτα πανταχοῦ λέγοντας: εἰ γὰρ δὴ φόνον συνῄδει, φησὶ, πάντα κενῶσαι ἐχρῆν: καὶ τὸν μὲν ὡς οὐδὲ ἄνθρωπον ὄντα ἀποστρέφονται, μισοῦσι, θηρίον εἶναί φασιν ὠμὸν καὶ ἀπηνές: τούτῳ δὲ συγγινώσκουσι μᾶλλον ἢ ἐκείνῳ. Οὐχ οὕτω γὰρ τοὺς τραύματα ἔχοντας μισοῦμεν, ὡς τοὺς ἐκκαλύπτειν αὐτὰ βιαζομένους καὶ δεικνύναι. Οὕτω καὶ οὗτος ὕβρισεν οὐκ ἐκεῖνον μόνον, ἀλλὰ καὶ ἑαυτὸν καὶ τοὺς ἀκούοντας καὶ τὴν κοινὴν φύσιν τῶν ἀνθρώπων: ἔπληξε τὸν ἀκροατὴν, οὐδὲν ἀγαθὸν εἰργάσατο. Διὰ τοῦτό φησιν ὁ Παῦλος: Εἴ τις ἀγαθὸς λόγος πρὸς οἰκοδομὴν, ἵνα δῷ χάριν τοῖς ἀκούουσιν. Εὔφημον κτησώμεθα γλῶτταν, ἵνα ὦμεν ποθεινοὶ καὶ ἐπέραστοι. Ἀλλὰ γὰρ εἰς τοῦτο προῆλθε κακίας ἅπαντα, ὥστε ἐφ' οἷς ἐγκαλύπτεσθαι ἔδει, ἐπὶ τούτοις πολλοὺς γαυριᾷν. Ἃ γὰρ ἀπειλοῦσιν οἱ πολλοὶ τοιαῦτά ἐστιν: Οὐ δύναται ἐνεγκεῖν τὴν γλῶσσάν μου, φησί. Γυναικὸς τὰ ῥήματα, γραὸς μεθυούσης, ἀσχημονούσης, τῶν ἐπ' ἀγορᾶς συρομένων, προαγωγοῦ. Οὐδὲν αἰσχρότερον τούτων τῶν ῥημάτων, οὐδὲν ἀνανδρότερον, οὐδὲν γυναικωδέστερον, ἐν τῇ γλώττῃ τὴν ἰσχὺν ἔχειν, ἐπὶ τῷ λοιδορεῖν μέγα φρονεῖν, καθάπερ οἱ ἐν πομπαῖς, καθάπερ οἱ μῖμοι, καὶ παράσιτοι, καὶ κόλακες. Χοῖροι μᾶλλόν εἰσιν ἢ ἄνθρωποι, ὅσοι ἐπὶ τούτῳ σεμνύνονται. Δέον κατορύξαι σαυτὸν, δέον εἰ καί τις ἕτερός σοι ταῦτα ἐμαρτύρει, φεύγειν τὴν μαρτυρίαν ὡς ἐχθρὰν, καὶ ἄνανδρον: σὺ δὲ κήρυξ ὕβρεων γέγονας. Ἀλλ' οὐδὲν τὸν κακῶς ἀκούοντα βλάψαι δυνήσῃ. Διὸ παρακαλῶ, ἐννοήσαντες ὅση ἡ κακία, ὅτι καὶ ἐγκαυχῶνται πολλοὶ, ἀνανήψωμεν, διορθωσώμεθα τοὺς οὕτω μαινομένους, ἀνέλωμεν ταῦτα ἐκ τῆς πόλεως τὰ συνέδρια, καλλωπίσωμεν ἡμῶν τὴν γλῶτταν, πάσης κακηγορίας ἀπαλλάξωμεν, ἵνα δυνηθῶμεν καθαρεύοντες τῶν ἁμαρτημάτων, τὴν ἄνωθεν εὔνοιαν ἐπισπάσασθαι, καὶ τῆς παρὰ τοῦ Θεοῦ φιλανθρωπίας ἀξιωθῆναι, χάριτι καὶ οἰκτιρμοῖς τοῦ Μονογενοῦς αὐτοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.