what enters into the mouth goes into the stomach and is cast out into the latrine, and the food that is sanctified "through the word of God and prayer," as to its material part, goes into the stomach and is cast out into the latrine. But according to the prayer that comes upon it, "according to the proportion of faith," it becomes profitable and the cause of the mind's clear sight, which looks to that which is profitable; and it is not the material of the bread but the word spoken over it that profits the one who does not eat it "unworthily" of the Lord. And these things are concerning the typical and symbolic body. But much could also be said concerning the Word himself, who became "flesh" and "true food," which whoever eats will surely "live forever," since no evil person is able to eat it; for if it were possible for one who remains evil to eat the Word who became flesh, being also the living bread, it would not have been written that "everyone who eats this bread will live forever." 11.15 Next to this, let us see how the things that come out and defile a person do not defile the person because they come out of the mouth, but have the cause of defilement in the heart, when there come out from it, before the things that proceed through the mouth, evil thoughts, of which the species are murders, adulteries, fornications, thefts, false testimonies, blasphemies; for these are the things that defile a person, when they come out of the heart and having come out from it, proceed through the mouth, so that if it did not come outside the heart but was held there somewhere around the heart, not being permitted to be spoken through the mouth, it would have quickly vanished and the person would no longer be defiled. The source and beginning, therefore, of all sin are evil thoughts; for if these did not prevail, there would be neither murders nor adulteries nor anything else of that sort. For this reason, each one must guard his own heart with all vigilance; for on the day of judgment, "the Lord" will come and "bring to light the hidden things of darkness and will disclose the purposes of the hearts," "between" all "the thoughts" of men "accusing or even defending them," when their own purposes shall surround them. Such are evil thoughts, that sometimes they make even things that seem good and, as far as the judgment of the many is concerned, praiseworthy, to be blameworthy. For if we give "alms" "before men," aiming in our thoughts "to be seen" by men as philanthropic and to be glorified for philanthropy, we receive "the reward" from men; and, in a word, everything that is done with the consciousness in the doer of being glorified "by men" has no reward from the one who sees "in secret" and gives the reward to those who are pure in secret. Thus, then, even supposed chastity, if it has thoughts aimed at vainglory or love of gain, and what is considered ecclesiastical teaching, if it becomes servile in a word of flattery or for a pretext of greed or of someone seeking glory from men for his teaching, is not reckoned among those whom God has placed "in the church," first apostles, second prophets, and third teachers. And you will say the same thing also about the one who desires "the office of a bishop" for the sake of glory among men or flattery from men or the gain from those who come to the word, giving under the pretext of piety. Such a bishop, therefore, does not "desire a noble task" nor can he be blameless nor sober nor self-controlled, being drunk with glory and intemperately filled with it. And you will say the same about presbyters and deacons. But these things, even if we seem to some to have spoken them in a digression, see if they have not been said necessarily because the source of all sins is evil thoughts, which are able to defile even those things which, if they were done without them, would have justified the doer. What things, then, defile has been examined by us according to our ability. But to eat with unwashed hands does not defile a person; but, if one must dare to say so, what defiles is to eat anything with an unwashed heart, which our ruling principle is accustomed to eat. 11.16 And

εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται, καὶ τὸ ἁγιαζόμενον βρῶμα «διὰ λόγου θεοῦ καὶ ἐντεύξεως» κατ' αὐτὸ μὲν τὸ ὑλικὸν εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται. Κατὰ δὲ τὴν ἐπιγενομένην αὐτῷ εὐχὴν «κατὰ τὴν ἀναλογίαν τῆς πίστεως» ὠφέλιμον γίνεται καὶ τῆς τοῦ νοῦ αἴτιον διαβλέψεως ὁρῶντος ἐπὶ τὸ ὠφελοῦν· καὶ οὐχ ἡ ὕλη τοῦ ἄρτου ἀλλ' ὁ ἐπ' αὐτῷ εἰρημένος λόγος ἐστὶν ὁ ὠφελῶν τὸν μὴ «ἀναξίως» τοῦ κυρίου ἐσθίοντα αὐτόν. Καὶ ταῦτα μὲν περὶ τοῦ τυπικοῦ καὶ συμβολικοῦ σώματος. Πολλὰ δ' ἂν καὶ περὶ αὐτοῦ λέγοιτο τοῦ λόγου, ὃς γέγονε «σὰρξ» καὶ «ἀληθινὴ βρῶσις», ἥντινα ὁ φαγὼν πάντως «ζήσεται εἰς τὸν αἰῶνα», οὐδενὸς δυναμένου φαύλου ἐσθίειν αὐτήν· εἰ γὰρ οἷόν τε ἦν ἔτι φαῦλον μένοντα ἐσθίειν τὸν γενόμενον σάρκα λόγον, ὄντα καὶ ἄρτον ζῶντα, οὐκ ἂν ἐγέγραπτο ὅτι «πᾶς ὁ φαγὼν τὸν ἄρτον τοῦτον ζήσεται εἰς τὸν αἰῶνα». 11.15 Ἑξῆς τούτῳ ἴδωμεν πῶς τὰ ἐκπορευόμενα καὶ κοινοῦντα τὸν ἄνθρωπον οὐ παρὰ τὸ ἐκ τοῦ στόματος ἐκπορεύεσθαι κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὴν αἰτίαν ἔχει τῆς κοινώσεως ἐν τῇ καρδίᾳ, ὅτε ἐξέρχονται ἀπ' αὐτῆς, πρὸ τῶν ἐκπορευομένων διὰ τοῦ στόματος, διαλογισμοὶ πονηροί, ὧν ἐν εἴδει εἰσὶ φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι· ταῦτα γάρ ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον, ὅτε ἐξέρχεται ἀπὸ τῆς καρδίας καὶ ἐξελθόντα ἀπ' αὐτῆς διαπορεύεται διὰ τοῦ στόματος, ὡς εἰ ἔξω τῆς καρδίας μὴ ἐγίνετο ἀλλ' αὐτοῦ που περὶ τὴν καρδίαν κατείχετο, οὐκ ἐπιτρεπόμενα διὰ τοῦ στόματος λαλεῖσθαι, τάχιστα ἂν ἠφάνιστο καὶ οὐκέτι ἄνθρωπος ἐκοινοῦτο. Πηγὴ οὖν καὶ ἀρχὴ πάσης ἁμαρτίας διαλογισμοὶ πονηροί· μὴ γὰρ ἐπικρατησάντων τούτων, οὔτε φόνοι οὔτε μοιχεῖαι οὔτ' ἄλλο τι τῶν τοιούτων ἔσονται. ∆ιὰ τοῦτο πάσῃ φυλακῇ τηρητέον ἑκάστῳ τὴν ἑαυτοῦ καρδίαν· καὶ γὰρ ἐν ἡμέρᾳ κρίσεως ἐλθὼν «ὁ κύριος» «φωτίσει τὰ κρυπτὰ τοῦ σκότους καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν», «μεταξὺ» πάντων «τῶν λογισμῶν» ἀνθρώπων «κατηγο ρούντων ἢ καὶ ἀπολογουμένων», ἡνίκα ἐὰν κυκλώσῃ αὐτοὺς τὰ διαβούλια ἑαυτῶν. Τοιοῦτοι δ' εἰσὶν οἱ πονηροὶ διαλογισμοί, ὡς ἔσθ' ὅτε καὶ τὰ δοκοῦντα ἀγαθὰ καί, ὅσον ἐπὶ τῇ κρίσει τῶν πολλῶν, ἐπαινετὰ ψεκτὰ ποιεῖν. Ἐὰν γοῦν ποιῶμεν «ἐλεημοσύνην» «ἔμπροσθεν τῶν ἀνθρώπων», ἐν τοῖς διαλογισμοῖς ἡμῶν σκοποῦντες «τὸ θεαθῆναι» τοῖς ἀνθρώποις φιλάν θρωποι καὶ ἐπὶ φιλανθρωπίᾳ δοξασθῆναι, ἀπέχομεν «τὸν» ἀπὸ τῶν ἀνθρώπων «μισθόν»· καὶ ἁπαξαπλῶς πᾶν τὸ γινόμενον μετὰ τοῦ ἐν τῷ πράττοντι συνειδότος ἐπὶ τῷ δοξασθῆναι «ὑπὸ τῶν ἀνθρώπων» οὐκ ἔχει τέλος ἀπὸ τοῦ βλέποντος «ἐν τῷ κρυπτῷ» καὶ ἀποδιδόντος τὸν μισθὸν τοῖς ἐν τῷ κρυπτῷ καθαροῖς. Οὕτως οὖν καὶ ἡ δοκοῦσα ἁγνεία, ἐὰν διαλογισμοὺς ἔχῃ τοὺς ἐπὶ κενοδοξίᾳ ἢ φιλοκερδίᾳ, καὶ ἡ νομιζομένη ἐκκλησιαστικὴ διδασκαλία, ἐὰν ἐν λόγῳ κολακείας ἀνελευθερία γίνηται ἢ προφάσει πλεονεξίας ἢ ζητοῦντός τινος τὴν ἀπὸ ἀνθρώπων ἐπὶ διδασ καλίᾳ δόξαν, οὐκ ἔστι λελογισμένη ὑπὸ τῶν τεθέντων ἀπὸ τοῦ θεοῦ «ἐν τῇ ἐκκλησίᾳ» πρῶτον ἀποστόλων, δεύτερον προφητῶν καὶ τρίτον διδασκάλων. Τὸ δ' ὅμοιον ἐρεῖς καὶ ἐπὶ τοῦ ὀρεγομένου «ἐπισκοπῆς» διὰ τὴν παρὰ ἀνθρώποις δόξαν ἢ τὴν ἀπὸ ἀνθρώπων κολακείαν ἢ τὸν ἀπὸ τῶν προσιόντων τῷ λόγῳ πορισμὸν διδόντων προφάσει εὐσεβείας. Ὁ γοῦν τοιοῦτος ἐπίσκοπος οὐ «καλοῦ ἔργου ἐπιθυμεῖ» οὐδὲ δύναται εἶναι ἀνεπίληπτος οὐδὲ νηφάλιος οὐδὲ σώφρων, μεθύων ὑπὸ δόξης καὶ ἀκολάστως αὐτῆς ἐμφορούμενος. Τὸ δὲ αὐτὸ καὶ περὶ πρεσβυτέρων καὶ διακόνων ἐρεῖς. Ταῦτα δέ, εἰ καὶ δόξομέν τισιν ἐν παρεκβάσει εἰρηκέναι, ὅρα εἰ μὴ ἀναγκαίως λέλεκται διὰ τὸ πηγὴν εἶναι πάντων τῶν ἁμαρτη μάτων τοὺς πονηροὺς διαλογισμούς, δυναμένους μολῦναι καὶ τά, εἰ χωρὶς αὐτῶν πράττοιντο, δικαιώσαντα ἂν τὸν ποιήσαντα. Τίνα μὲν οὖν τὰ κοινοῦντα, κατὰ δύναμιν ἡμῖν ἐξήτασται. Τὸ δὲ ἀνίπτοις χερσὶ φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον· ἀλλά, εἰ δεῖ τολμήσαντα εἰπεῖν, κοινοῖ τὸ ἀνίπτῳ καρδίᾳ ὁτιποτοῦν φαγεῖν, ὃ πέφυκε τὸ ἡγεμονικὸν ἡμῶν ἐσθίειν. 11.16 Καὶ