Chapter XII.—Continuation: with Texts from Scripture.

I would counsel the married never to kiss their wives in the presence of their domestics. For Aristotle does not allow people to laugh to their slaves. And by no means must a wife be seen saluted in their presence. It is moreover better that, beginning at home with marriage, we should exhibit propriety in it. For it is the greatest bond of chastity, breathing forth pure pleasure. Very admirably the tragedy says:—

Such injunctions of righteousness uttered by those who are conversant with worldly wisdom are not to be refused. Knowing, then, the duty of each, “pass the time of your sojourning here in fear: forasmuch as ye know that ye were not redeemed with corruptible things, such as silver or gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.”704    1 Pet. i. 17–19. “For,” says Peter, “the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.”705    1 Pet. iv. 3. We have as a limit the cross of the Lord, by which we are fenced and hedged about from our former sins. Therefore, being regenerated, let us fix ourselves to it in truth, and return to sobriety, and sanctify ourselves; “for the eyes of the Lord are on the righteous, and His ears are open to their prayer; but the face of the Lord is against them that do evil.”706    Ps. xxxiv. 15, 16. And who is he that will harm us, if we be followers of that which is good?”707    1 Pet. iii. 13.—“us” for “you.” But the best training is good order, which is perfect decorum, and stable and orderly power, which in action maintains consistence in what it does. If these things have been adduced by me with too great asperity, in order to effect the salvation which follows from your correction; they have been spoken also, says the Instructor, by me: “Since he who reproves with boldness is a peacemaker.”708    Prov. x. 10, Sept. And if ye hear me, ye shall be saved. And if ye attend not to what is spoken, it is not my concern. And yet it is my concern thus: “For he desires the repentance rather than the death of a sinner.”709    Ezek. xviii. 23. “If ye shall hear me, ye shall eat the good of the land,” the Instructor again says, calling by the appellation “the good of the land,” beauty, wealth, health, strength, sustenance. For those things which are really good, are what “neither ear hath heard, not hath ever entered into the heart”710    1 Cor. ii. 9. respecting Him who is really King, and the realities truly good which await us. For He is the giver and the guard of good things. And with respect to their participation, He applies the same names of things in this world, the Word thus training in God the feebleness of men from sensible things to understanding.

What has to be observed at home, and how our life is to be regulated, the Instructor has abundantly declared. And the things which He is wont to say to children by the way,711    [Here the pædagogue is the child-guide, leading to the Teacher.] while He conducts them to the Master, these He suggests, and adduces the Scriptures themselves in a compendious form, setting forth bare injunctions, accommodating them to the period of guidance, and assigning the interpretation of them to the Master.712    [Important foot-note, Kaye, p. 105.] For the intention of His law is to dissipate fear, emancipating free-will in order to faith. “Hear,” He says, “O child,” who art rightly instructed, the principal points of salvation. For I will disclose my ways, and lay before thee good commandments; by which thou wilt reach salvation. And I lead thee by the way of salvation. Depart from the paths of deceit.

“For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish.”713    Ps. i. 6. “Follow, therefore, O son, the good way which I shall describe, lending to me attentive ears.” “And I will give to thee the treasures of darkness, hidden and unseen”714    Isa. xlv. 3. by the nations, but seen by us. And the treasures of wisdom are unfailing, in admiration of which the apostle says, “O the depth of the riches and the wisdom!”715    Rom. xi. 33. And by one God are many treasures dispensed; some disclosed by the law, others by the prophets; some to the divine mouth, and others to the heptad of the spirit singing accordant. And the Lord being one, is the same Instructor by all these. Here is then a comprehensive precept, and an exhortation of life, all-embracing: “As ye would that men should do unto you, do ye likewise to, them.”716    Luke vi. 31. We may comprehend the commandments in two, as the Lord says, “Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength; and thy neighbour as thyself.” Then from these He infers, “on this hang the law and the prophets.”717    Matt. xxii. 37, 39, 40. Further, to him that asked, “What good thing shall I do, that I may inherit eternal life?” He answered, “Thou knowest the commandments?” And on him replying Yea, He said, “This do, and thou shalt be saved.” Especially conspicuous is the love of the Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue718    [See Irenæus, vol. i. p. 482, this series. Stromata, vi. 360.] given by Moses, which, indicating by an elementary principle, simple and of one kind, defines the designation of sins in a way conducive to salvation: “Thou shall not commit adultery. Thou shall not worship idols. Thou shalt not corrupt boys. Thou shalt not steal. Thou shall not bear false witness. Honour thy father and thy mother.”719    Ex. xx.; Deut. v. And so forth. These things are to be observed, and whatever else is commanded in reading the Bible. And He enjoins on us by Isaiah: “Wash you, and make you clean. Put away iniquities from your souls before mine eyes. Learn to do well. Seek judgment. Deliver the wronged. Judge for the orphan, and justify the widow. And come, and let us reason together, saith the Lord.”720    Isa. i. 16, 17, 18. And we shall find many examples also in other places,—as, for instance, respecting prayer: “Good works are an acceptable prayer to the Lord,” says the Scripture.721    Where, no one knows. And the manner of prayer is described. “If thou seest,” it is said, “the naked, cover him; and thou shalt not overlook those who belong to thy seed. Then shall thy light spring forth early, and thy healing shall spring up quickly; and thy righteousness shall go before thee, and the glory of God shall encompass thee.” What, then, is the fruit of such prayer? “Then shall thou call, and God will hear thee; whilst thou art yet speaking, He will say, I am here.”722    Isa. lviii. 7, 8, 9.

In regard to fasting it is said, “Wherefore do ye fast to me? saith the Lord. Is it such a fast that I have chosen, even a day for a man to humble his soul? Thou shall not bend thy neck like a circle, and spread sackcloth and ashes under thee. Not thus shall ye call it an acceptable fast.”

What means a fast, then? “Lo, this is the fast which I have chosen, saith the Lord. Loose every band of wickedness. Dissolve the knots of oppressive contracts. Let the oppressed go free, and tear every unjust bond. Break thy bread to the hungry; and lead the houseless poor into thy house. If thou see the naked cover him.”723    Isa. lvii. 6, 7. About sacrifices too: “To what purpose is the multitude of your sacrifices to me? saith the Lord. I am full of burnt-offerings and of rams; and the fat of lambs, and the blood of bulls and kids I do not wish; nor that ye should come to appear before me. Who hath required this at your hands? You shall no more tread my court. If ye bring fine flour, the vain oblation is an abomination to me. Your new moons and your sabbaths I cannot away with.”724    Isa. i. 11–14. How, then, shall I sacrifice to the Lord? “The sacrifice of the Lord is,” He says, “a broken heart.”725    Ps. li. 17. How, then, shall I crown myself, or anoint with ointment, or offer incense to the Lord? “An odour of a sweet fragrance,” it is said,726    Not in Scripture. [Irenæus, iv. 17, vol. i. 444, this series.] “is the heart that glorifies Him who made it.” These are the crowns and sacrifices, aromatic odours, and flowers of God.

Further, in respect to forbearance. “If thy brother,” it is said, “sin against thee, rebuke him; and if he repent, forgive him. If he sin against thee seven times in a day, and turn to thee the seventh time, and say, I repent, forgive him.”727    Luke xvii. 3, 4. Also to the soldiers, by John, He commands, “to be content with their wages only;” and to the publicans, “to exact no more than is appointed.” To the judges He says, “Thou shalt not show partiality in judgment. For gifts blind the eyes of those who see, and corrupt just words. Rescue the wronged.”

And to householders: “A possession which is acquired with iniquity becomes less.”728    Prov. xiii. 11.

Also of “love.” “Love,” He says, “covers a multitude of sins.”729    1 Pet. iv. 8.

And of civil government: “Render to Cæsar the things which are Cæsar’s; and unto God the things which are God’s.”730    Matt. xxii. 21; Mark xii. 17; Luke xx. 25.

Of swearing and the remembrance of injuries: “Did I command your fathers, when they went out of Egypt, to offer burnt-offerings and sacrifices? But I commanded them, Let none of you bear malice in his heart against his neighbour, or love a false oath.”731    In Jer. vii. 22, 23, and Zech. viii. we find the substance of what Clement gives here.

The liars and the proud, too, He threatens; the former thus: “Woe to them that call bitter sweet, and sweet bitter;” and the latter: “Woe unto them that are wise in their own eyes, and prudent in their own sight.”732    Isa. v. 20, 21. “For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled.”733    Luke xiv. 11, xviii. 14.

And “the merciful” He blesses, “for they shall obtain mercy.”

Wisdom pronounces anger a wretched thing, because “it will destroy the wise.”734    Prov. xvi. Sept. And now He bids us “love our enemies, bless them that curse us, and pray for them that despitefully use us.” And He says: “If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also.”735    Matt. v. 40; Luke vi. 27–29.

Of faith He says: “Whatsoever ye shall ask in prayer, believing, ye shall receive.”736    Matt. xxi. 22. “To the unbelieving nothing is trustworthy,” according to Pindar.

Domestics, too, are to be treated like ourselves; for they are human beings, as we are. For God is the same to free and bond, if you consider.

Such of our brethren as transgress, we must not punish, but rebuke. “For he that spareth the rod hateth his son.”737    Prov. xiii. 24.

Further, He banishes utterly love of glory, saying, “Woe to you, Pharisees! for ye love the chief seat in the synagogues, and greetings in the markets.”738    Luke xi. 43. But He welcomes the repentance of the sinner—loving repentance—which follows sins. For this Word of whom we speak alone is sinless. For to sin is natural and common to all. But to return [to God] after sinning is characteristic not of any man, but only of a man of worth.

Respecting liberality He said: “Come to me, ye blessed, inherit the kingdom prepared for you from the foundation of the world: for I was an hungry, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came unto Me.” And when have we done any of these things to the Lord?

The Instructor Himself will say again, loving to refer to Himself the kindness of the brethren, “Inasmuch as ye have done it to these least, ye have done it to Me. And these shall go away into everlasting life.”739    Matt. xxv. 34–36, 40, 46.

Such are the laws of the Word, the consolatory words not on tables of stone which were written by the finger of the Lord, but inscribed on men’s hearts, on which alone they can remain imperishable. Wherefore the tablets of those who had hearts of stone are broken, that the faith of the children may be impressed on softened hearts.

However, both the laws served the Word for the instruction of humanity, both that given by Moses and that by the apostles. What, therefore, is the nature of the training by the apostles, appears to me to require to be treated of. Under this head, I, or rather the Instructor by me,740    δἰ ἐμαυτοῦ. The reading here adopted is found in Bod. and Reg. will recount; and I shall again set before you the precepts themselves, as it were in the germ.

“Putting away lying, speak every man truth with his neighbour: for we are members one of another. Let not the sun go down upon your wrath; neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, as God in Christ hath forgiven you. Be therefore wise,741    iφρόνιμοι, not found in Eph. v. 1. followers of God, as dear children; and walk in love, as Christ also hath loved us. Let wives be subject to their own husbands, as to the Lord. And let husbands love their wives as Christ also hath loved the Church.” Let those who are yoked together love one another “as their own bodies.” “Children, be obedient to your parents. Parents, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord. Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, in the singleness of your hearts, as unto Christ; with good-will from the soul doing service. ye masters, treat your servants well, forbearing threatening: knowing that both their and your Lord is in heaven; and there is no respect of persons with Him.”742    Eph. iv. 25–29, v. 1, 2, 22, 25, vi. 1, 4–9.

“If we live in the Spirit, let us walk in the Spirit. Let us not be desirous of vainglory, provoking one another, envying one another. Bear ye one another’s burdens, and so fulfil the law of Christ. Be not deceived; God is not mocked. Let us not be weary in well-doing: for in due time we shall reap, if we faint not.”743    Gal. v. 25, 26, vi. 2, 7, 9.

“Be at peace among yourselves. Now we admonish you, brethren, warn them who are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil to any man. Quench not the Spirit. Despise not prophesyings. Prove all things: hold fast that which is good. Abstain from every form of evil.”744    1 Thess. v. 13–15, 19–22.

“Continue in prayer, watching thereunto with thanksgiving. Walk in wisdom towards them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.”745    Col. iv. 2, 5, 9.

“Nourish yourselves up in the words of faith. Exercise yourselves unto godliness: for bodily exercise profiteth little; but godliness is profitable for all things, having the promise of the life which now is, and that which is to come.”746    1 Tim. iv. 6–8.

“Let those who have faithful masters not despise them, because they are brethren; but rather do them service, because they are faithful.”747    1 Tim. vi. 2.

“He that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour preferring one another. Not slothful in business; fervent in spirit, serving the Lord. Rejoicing in hope; patient in tribulation; continuing instant in prayer. Given to hospitality; communicating to the necessities of the saints.”748    Rom. xii. 8–13.

Such are a few injunctions out of many, for the sake of example, which the Instructor, running over the divine Scriptures, sets before His children; by which, so to speak, vice is cut up by the roots, and iniquity is circumscribed.

Innumerable commands such as these are written in the holy Bible appertaining to chosen persons, some to presbyters, some to bishops, some to deacons, others to widows,749    [Consult Bunsen’s Handbook, book iv. pp. 75–82. Thus did primitive Christianity labour to uproot the social estate of heathenism.] of whom we shall have another opportunity of speaking. Many things spoken in enigmas, many in parables, may benefit such as fall in with them. But it is not my province, says the Instructor, to teach these any longer. But we need a Teacher of the exposition of those sacred words, to whom we must direct our steps.

And now, in truth, it is time for me to cease from my instruction, and for you to listen to the Teacher.750    That is, he who undertakes the instruction of those that are full-grown, as Clemens does in the Stromata. [Where see his esoteric doctrine.] And He, receiving you who have been trained up in excellent discipline, will teach you the oracles. To noble purpose has the Church sung, and the Bridegroom also, the only Teacher, the good Counsel, of the good Father, the true Wisdom, the Sanctuary of knowledge. “And He is the propitiation for our sins,” as John says; Jesus, who heals both our body and soul—which are the proper man. “And not for our sins only, but also for the whole world. And by this we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar; and the truth is not in Him. But whoso keepeth His word, in him verily is the love of God perfected. Hereby know we that we are in Him. He that saith he abideth in Him, ought himself to walk even as He also walked.”751    1 John ii. 2–6. O nurslings of His blessed training! let us complete the fair face of the church; and let us run as children to our good mother. And if we become listeners to the Word, let us glorify the blessed dispensation by which man is trained and sanctified as a child of God, and has his conversation in heaven, being trained from earth, and there receives the Father, whom he learns to know on earth. The Word both does and teaches all things, and trains in all things.

A horse is guided by a bit, and a bull is guided by a yoke, and a wild beast is caught in a noose. But man is transformed by the Word, by whom wild beasts are tamed, and fishes caught, and birds drawn down. He it is, in truth, who fashions the bit for the horse, the yoke for the bull, the noose for the wild beast, the rod for the fish, the snare for the bird. He both manages the state and tills the ground; commands, and helps, and creates the universe.

O divine works! O divine commands! “Let this water undulate within itself; let this fire restrain its wrath; let this air wander into ether; and this earth be consolidated, and acquire motion! When I want to form man, I want matter, and have matter in the elements. I dwell with what I have formed. If you know me, the fire will be your slave.”

Such is the Word, such is the Instructor, the Creator of the world and of man: and of Himself, now the world’s Instructor, by whose command we and the universe subsist, and await judgment. “For it is not he who brings a stealthy vocal word to men,” as Bacchylidis says, “who shall be the Word of Wisdom;” but “the blameless, the pure, and faultless sons of God,” according to Paul, “in the midst of a crooked and perverse generation, to shine as lights in the world.”753    Phil. ii 15.

All that remains therefore now, in such a celebration of the Word as this, is that we address to the Word our prayer.

Prayer to the Pædagogus.

Be gracious, O Instructor, to us Thy children, Father, Charioteer of Israel, Son and Father, both in One, O Lord. Grant to us who obey Thy precepts, that we may perfect the likeness of the image, and with all our power know Him who is the good God and not a harsh judge. And do Thou Thyself cause that all of us who have our conversation in Thy peace, who have been translated into Thy commonwealth, having sailed tranquilly over the billows of sin, may be wafted in calm by Thy Holy Spirit, by the ineffable wisdom, by night and day to the perfect day; and giving thanks may praise, and praising thank the Alone Father and Son, Son and Father, the Son, Instructor and Teacher, with the Holy Spirit, all in One, in whom is all, for whom all is One, for whom is eternity, whose members we all are, whose glory the æons754    Αίῶνες, “celestial spirits and angels.”—Grabe, in a note on Bull’s Defence of the Nicene Creed. [I wish a more definite reference had been furnished by the learned translator. Even Kaye’s reference is not precise. Consulting Grabe’s annotations in vain, I was then obliged to go through the foot-notes, where, at last (vol. v. part i. p. 246.), I found in comparative obscurity Grabe’s language. It may be rendered: “These words I think should be thus construed—cujus gloria sunt sœcula—whose glory are the heavenly spirits or angels. Concerning which signification of τῶν αἰώνων, note what I have said among divers annotations on Irenæus, p. 32. ed. Benedict.”] are; for the All-good, All-lovely, All-wise, All-just One. To whom be glory both now and for ever. Amen.

And since the Instructor, by translating us into His Church, has united us to Himself, the teaching and all-surveying Word, it were right that, having got to this point, we should offer to the Lord the reward of due thanksgiving—praise suitable to His fair instruction.

A Hymn to Christ the Saviour.

Composed by St. Clement.755    [Elucidation III.] The translator has done what he could to render this hymn literally. He has been obliged, however, to add somewhat to it in the way of expansion, for otherwise it would have been impossible to secure anything approaching the flow of English versification. The original is in many parts a mere string of epithets, which no ingenuity could render in rhymed verse without some additions.

I.

II.

III.

We subjoin the following literal translation of the foregoing hymn:—

Bridle of untamed colts, Wing of unwandering birds, sure Helm of babes,756    Or, “ships:” νηῶν, instead of νηπίων, has been suggested as better sense and better metre. Shepherd of royal lambs, assemble Thy simple children to praise holily, to hymn guilelessly with innocent mouths, Christ the guide of children. O King of saints, all-subduing Word of the most high Father, Ruler of wisdom, Support of sorrows, that rejoicest in the ages,757    Or, “rejoicing in eternity.” Jesus, Saviour of the human race, Shepherd, Husbandman, Helm, Bridle, Heavenly Wing of the all-holy flock, Fisher of men who are saved, catching the chaste fishes with sweet life from the hateful wave of a sea of vices,—Guide [us], Shepherd of rational sheep; guide unharmed children, O holy King,758    By altering the punctuation, we can translate thus: “Guide, O holy King, Thy children safely along the footsteps of Christ.” O footsteps of Christ, O heavenly way, perennial Word, immeasurable Age, Eternal Light, Fount of mercy, performer of virtue; noble [is the] life of those who hymn God, O Christ Jesus, heavenly milk of the sweet breasts of the graces of the Bride, pressed out of Thy wisdom. Babes nourished with tender mouths, filled with the dewy spirit of the rational pap, let us sing together simple praises, true hymns to Christ [our] King, holy fee for the teaching of life; let us sing in simplicity the powerful Child. O choir of peace, the Christ-begotten, O chaste people, let us sing together759    The word used here is ψάλωμεν, originally signifying, “Let us celebrate on a stringed instrument.” Whether it is so used here or not, may be matter of dispute. the God of peace.760    [The holy virgin of Nazareth is the author of the first Christian hymn, The Magnificat. It is a sequel to the psalms of her father David, and interprets them. To Clement of Alexandria belongs the praise of leading the choir of uninspired Christian poets, whom he thus might seem to invoke to carry on the strain through all time.]

To the Pædagogus.

Ἐπιδρομὴ κεφαλαιώδης ὁμοίως τοῦ ἀρίστου βίου, ὅσαι τῶν ἁγίων γραφῶν χαρακτηρίζουσαι τὸν τῶν Χριστιανῶν βίον. Ἐγὼ δὲ καὶ τοῖς γεγαμηκόσι παραινέσαιμι ἂν οἴκοι τὰς γυναῖκας τὰς σφῶν μήποτε κατὰ πρόσωπον οἰκετῶν φιλεῖν. Οὐδὲ γὰρ προσγελᾶν δούλοις Ἀριστοτέλης εἴα ποτέ, πολλοῦ γε καὶ δεῖ κατ' ὄψιν αὐτῶν φιλοφρονούμενον φαίνεσθαι τὴν γυναῖκα. Ἄμεινον δὲ οἴκοθεν ἀρξαμένους ἀπὸ τοῦ γάμου τὴν σεμνότητα ἐπιδείκνυσθαι. Μεγίστη γὰρ ἡ σωφροσύνης συζυγία καθαρᾶς ἡδονῆς ἀποπνέουσα. Πάνυ γοῦν θαυμασίως ἡ τραγῳδία· Φεῦ φεῦ, γυναῖκες, (φησίν) ὡς ἐν ἀνθρώποις ἄρα οὐ χρυσός, οὐ τυραννίς, οὐ πλούτου χλιδὴ τοσοῦτον εἶχε διαφόρους τὰς ἡδονὰς ὡς ἀνδρὸς ἐσθλοῦ καὶ γυναικὸς εὐσεβοῦς γνώμη δικαία καὶ φρονοῦσα τἄνδικα. Ταῦτα τῆς δικαιοσύνης τὰ παραγγέλματα καὶ παρὰ τοῖς τὴν κοσμικὴν μετιοῦσι σοφίαν ἐκφωνηθέντα οὐ παραιτητέον. Ἐγνωκότες οὖν τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε, εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθημεν ἐκ τῆς ματαίας ἡμῶν ἀναστροφῆς πατροπαραδότου, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ. Ἀρκετὸς οὖν ὁ παρεληλυθὼς χρόνος, ὁ Πέτρος φησί, τὸ βούλημα τῶν ἐθνῶν κατειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις καὶ ἀθεμίτοις εἰδωλολατρείαις. Ὅρον ἔχωμεν τὸν σταυρὸν τοῦ κυρίου, ᾧ περισταυρούμεθα καὶ περιθριγκούμεθα τῶν προτέρων ἁμαρτιῶν. Ἀναγεννηθέντες τοίνυν προσηλωθῶμεν ἐν τῇ ἀληθείᾳ καὶ ἀνανήψωμέν τε καὶ ἁγιασθῶμεν, ὅτι οἱ ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν, πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά. Καὶ τίς ὁ κακώσων ἡμᾶς, ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γενώμεθα; Ἡ δὲ ἀρίστη ἀγωγὴ εὐταξία ἐστίν, παντελὴς οὖσα εὐσχημοσύνη καὶ δύναμις τεταγμένη βεβαία, τῶν ἑξῆς ἀλλήλοις κειμένων ἐν ἔργῳ καλῶς ἀποδοτική, κατ' ἀρετὴν ἀνυπέρβλητος. Ταῦτα, εἰ καὶ τραχύτερον προσηνέχθην οἰκονομούμενος τῆς ἐπανορθώσεως τὴν σωτηρίαν, ἐμοὶ μὲν λελέχθων, φησὶν ὁ παιδαγωγός, ἐπειδὴ ὁ ἐλέγχων μετὰ παρρησίας εἰρηνοποιεῖ, ὑμεῖς δὲ εἰ μὲν ἀκούσεσθέ μου, σωθήσεσθε, εἰ δ' οὐ προσέξετε τοῖς εἰρημένοις, οὔ μοι μέλει· μέλει δὲ ὅμως καὶ οὕτως· τὴν γὰρ μετάνοιαν τοῦ ἁμαρτωλοῦ μᾶλλον ἢ τὸν θάνατον αἱρεῖται. Ἢν δὲ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε, ὁ παιδαγωγὸς πάλιν λέγει, γῆς ἀγαθὰ τὰ ἀνθρώπεια ὀνομάζων καλά, τὸ κάλλος, τὸν πλοῦτον, τὴν ὑγίειαν καὶ τὴν ἰσχύν, τὴν τροφήν· ἀγαθὰ μὲν γὰρ ὄντως ἃ οὔτε οὖς ἤκουσεν οὔτε ἐπὶ καρδίαν ἀνέβη ποτέ, περὶ τὸν ὄντως ὄντα βασιλέα τὰ ὄντως ὄντα ἀγαθὰ ὄντα καὶ ἀναμένοντα ἡμᾶς· ἀγαθῶν γάρ ἐστι καὶ δοτὴρ καὶ φύλαξ· κατὰ μετουσίαν δὲ ἐκείνων τὰ τῇδε συνωνυμεῖ, παιδαγωγοῦντος ἐνθέως τοῦ λόγου τὴν ἀνθρώπων ἀσθένειαν ἀπὸ τῶν αἰσθητῶν ἐπὶ τὴν νόησιν. Ὅσα μὲν οὖν οἴκοι παραφυλακτέον καὶ ὡς τὸν βίον ἐπανορθωτέον, ὁ παιδαγωγὸς ἡμῖν ἅδην διείλεκται· ἃ δ' οὖν καὶ κατὰ τὰς ὁδοὺς ὁμιλεῖν αὐτῷ φίλον τοῖς παιδίοις ἄχρις ἂν ἀγάγῃ αὐτὰ πρὸς τὸν διδάσκαλον, ταῦτα δὲ ἡμῖν ἐν κεφαλαίου μέρει δι' αὐτῶν ὑποτίθεται καὶ παρατίθεται τῶν γραφῶν, γυμνὰς παρατιθέμενος τὰς παραγγελίας, ἁρμοζόμενος μὲν τῷ χρόνῳ τῆς καθοδηγήσεως, τὰς δὲ ἐξηγήσεις αὐτῶν ἐπιτρέπων τῷ διδασκάλῳ· καὶ γὰρ ὁ νόμος αὐτοῦ τὸν φόβον ὑπεκλύειν βούλεται τὸ ἑκούσιον ἐλευθερώσας εἰς πίστιν. Ἄκουε, φησίν, ὦ παιδίον καλῶς παιδαγωγούμενον, τὰ κεφάλαια τῆς σωτηρίας, γυμνώσω γὰρ τὸ ἦθος τὸ ἐμαυτοῦ, καί σοι ταύτας τὰς καλὰς ἐντολὰς ὑποθήσομαι, δι' ὧν ἀφίξῃ πρὸς σωτηρίαν. Ἄγω δέ σε τὴν ὁδὸν τὴν σωτήριον. Ἀπόστα τῶν τῆς πλάνης ὁδῶν, ὅτι κύριος γινώσκει ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται. Ἕπου τοίνυν, ὦ παιδίον, τὴν ἀγαθὴν ὁδόν, ἣν ἄν σοι ἐξηγήσωμαι, τὰ ὦτά μοι ὑποσχὼν τὰ ἀκουστικά, καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους ἔθνεσιν, ἡμῖν δὲ ὁρατούς· σοφίας δὲ θησαυροὶ ἀνέκλειπτοι, οὓς θαυμάζων ὁ ἀπόστολος ὢ βάθος φησὶ πλούτου καὶ σοφίας. Θησαυροὶ δὲ ὑφ' ἑνὸς πολλοὶ χορηγούμενοι θεοῦ, οἳ μὲν διὰ τοῦ νόμου, οἳ δὲ διὰ προφητῶν ἀποκαλύπτονται, οἳ δὲ τῷ θείῳ στόματι, ἄλλος δὲ τοῦ πνεύματος τῇ ἑπτάδι ἐπᾴδων· εἷς δὲ ὢν ὁ κύριος διὰ πάντων τούτων ὁ αὐτός ἐστιν παιδαγωγός. Ἔστι μὲν οὖν αὐτόθεν κεφαλαιώδης ὑποθήκη καὶ βιωτικὴ παραίνεσις, πάντα ἐμπεριέχουσα· Καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς. ∆υνατὸν δὲ καὶ διὰ δυεῖν ἐμπεριλαβεῖν τὰς ἐντολάς, ὥς φησιν ὁ κύριος· Ἀγαπήσεις τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. Εἶτα ἐκ τούτων ἐπιφέρει ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται. Ναὶ μὴν καὶ πρὸς τὸν πυθόμενον, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; Τὰς ἐντολὰς οἶδας ἀπεκρίνατο· τοῦ δὲ καταφήσαντος, τοῦτο ποίει φησὶ καὶ σωθήσῃ. Οὐ μὴν ἀλλὰ διαιρετικώτερον τὸ φιλάνθρωπον τοῦ παιδαγωγοῦ διὰ τῶν ποικίλων καὶ σωτηρίων ἐντολῶν παραθετέον, ὡς ἔχοιμεν πρὸς ἀφθόνου διατάξεως τῶν γραφῶν καὶ τῆς σωτηρίας ἑτοιμοτέραν τὴν εὕρεσιν. Ἔστιν ἡμῖν ἡ δεκάλογος ἡ διὰ Μωυσέως, ἁπλῷ καὶ μονογενεῖ αἰνιττομένη στοιχείῳ, προσηγορίαν σωτήριον ἁμαρτιῶν περιγράφουσα· Οὐ μοιχεύσεις, οὐκ εἰδωλολατρήσεις, οὐ παιδοφθορήσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις· τίμα τὸν πατέρα σου καὶ τὴν μητέρα, καὶ τὰ ἀκόλουθα τούτοις. Ταῦτα ἡμῖν παραφυλακτέον καὶ ὅσα ἄλλα κατὰ τὰς ἀναγνώσεις τῶν βιβλίων παραγγέλλεται. Παραγγέλλει δὲ καὶ διὰ Ἡσαΐου· Λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου· μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ, δικαιώσατε χήραν· καὶ δεῦτε καὶ διαλεχθῶμεν, λέγει κύριος. Πολλὰς δ' ἂν καὶ παρὰ τοῖς ἄλλοις εὕροιμεν ὑποθήκας, οἷον φέρε, εὐχῆς μὲν πέρι· τὰ ἔργα τὰ ἀγαθά, φησίν, εὐχὴ κυρίῳ δεκτή, λέγει ἡ γραφή. Καὶ ὁ τρόπος τῆς εὐχῆς ὑπαγορεύεται· Ἐὰν ἴδῃς, φησί, γυμνόν, περίβαλε, καὶ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψει. Τότε φανήσεται πρώιμον τὸ φῶς σου, καὶ τὰ ἰάματά σου ταχὺ ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθεν ἡ δικαιοσύνη σου, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε. Τίς οὖν ὁ καρπὸς τῆς εὐχῆς ταύτης; Τότε ἐπιβοήσῃ, καὶ ὁ θεὸς ὑπακούσεταί σου· ἔτι λαλοῦντός σου ἐρεῖ· ἰδοὺ πάρειμι. Περὶ δὲ νηστείας ἵνα τί μοι, φησίν, νηστεύετε; λέγει κύριος. Οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, καὶ ἡμέραν ἄνθρωπον ταπεινοῦν τὴν ψυχὴν αὐτοῦ· οὐδ' ἂν κάμψῃς ὡς κρίκον τὸν τράχηλόν σου καὶ σάκκον καὶ σποδὸν ὑποστρώσῃ, οὐδ' οὕτως καλέσετε νηστείαν δεκτήν. Τί οὖν αἰνίττεται ἡ νηστεία; Ἰδοὺ αὕτη, φησίν, ἡ νηστεία, ἣν ἐγὼ ἐξελεξάμην, λέγει κύριος. Λῦε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόλυε τεθραυσμένους ἐν ἀφέσει, καὶ πᾶσαν ἄδικον συγγραφὴν διάσπα. ∆ιάθρυπτε πεινῶντι τὸν ἄρτον σου, καὶ πτωχοὺς ἀστέγους εἴσαγε εἰς τὸν οἶκόν σου· ἐὰν ἴδῃς γυμνόν, περίβαλε. Ναὶ μὴν καὶ περὶ θυσιῶν· Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος. Πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ ἐρίφων οὐ βούλομαι, οὐδ' ἂν ἔρχησθε ὀφθῆναί μοι. Τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν; Πατεῖν μου τὴν αὐλὴν οὐ προσθήσεσθε· ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα, βδέλυγμά μοί ἐστιν· τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχο μαι. Πῶς οὖν θύσω τῷ κυρίῳ; θυσία, φησίν, τῷ κυρίῳ πνεῦμα συντετριμμένον. Πῶς οὖν στέψω ἢ μύρῳ χρίσω; Ἢ τί θυμιάσω τῷ κυρίῳ; Ὀσμή, φησίν, εὐωδίας τῷ θεῷ καρδία δοξάζουσα τὸν πεπλακότα αὐτήν. Ταῦτα στέφη καὶ θυσίαι καὶ ἀρώματα καὶ ἄνθη τοῦ θεοῦ. Ἔτι περὶ ἀνεξικακίας· Ἐὰν ἁμάρτῃ, φησίν, ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ, καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ. Ἐὰν ἑπτάκις τῆς ἡμέρας ἁμάρτῃ εἰς σὲ καὶ τὸ ἑπτάκις ἐπιστρέφῃ πρός σε λέγων· μετανοῶ, ἄφες αὐτῷ· καὶ τοῖς μὲν στρατευομένοις διὰ Ἰωάννου παραγγέλλει ἀρκεῖσθαι μόνοις τοῖς ὀψωνίοις, τοῖς δὲ τελώναις μηδὲν πλέον πράσσειν παρὰ τὰ διατεταγμένα· δικαστῇ δὲ οὐ λήψῃ φησὶ πρόσωπον ἐν κρίσει, τὰ γὰρ δῶρα ἐκτυφλοῖ ὀφθαλμοὺς βλεπόντων καὶ λυμαίνεται ῥήματα δίκαια· ῥύσασθε ἀδικουμένους. Ἀλλὰ καὶ τοῖς οἰκονομικοῖς· Κτῆσις ἐπισπουδαζομένη μετὰ ἀνομίας ἐλάσσων γίνεται. Ναὶ μὴν καὶ περὶ ἀγάπης· Ἀγάπη, φησί, καλύπτει πλῆθος ἁμαρτιῶν· καὶ περὶ πολιτείας· Ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ· ὅρκου δὲ πέρι καὶ μνησικακίας· Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας· ἀλλὰ τοῦτο ἐνετειλάμην αὐτοῖς· ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ αὐτοῦ μὴ μνησικακείτω, ὅρκον ψευδῆ μὴ ἀγαπάτω. Ἀλλὰ καὶ ψεύσταις καὶ τετυφωμένοις προσαπειλεῖ, τοῖς μὲν ὧδέ πως· Οὐαὶ τοῖς λέγουσι τὸ γλυκὺ πικρὸν καὶ τὸ πικρὸν γλυκύ, τοῖς δὲ ὡδί· Οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς καὶ ἐνώπιον αὐτῶν ἐπιστήμονες· ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται, καὶ ὁ ὑψῶν ἑαυτὸν ταπεινωθή σεται. Καὶ τοὺς μὲν ἐλεήμονας μακαρίζει, ὅτι αὐτοὶ ἐλεηθήσονται, ὀργὴν δὲ ἡ σοφία ταλανίζει, ὅτι ἄρα ἀπολέσει καὶ φρονίμους. Ἤδη δὲ ἀγαπᾶν τοὺς ἐχθροὺς κελεύει καὶ τοὺς καταρωμένους ἡμᾶς εὐλογεῖν προσεύχεσθαί τε ὑπὲρ τῶν ἐπηρεαζόντων ἡμᾶς. Τῷ τύπτοντί σε, φησίν, εἰς τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἐὰν ἄρῃ σού τις τὸν χιτῶνα, μὴ κωλύσῃς καὶ τὸ ἱμάτιον. Περὶ δὲ τῆς πίστεως· Πάντα ὅσα ἐὰν αἰτήσησθε ἐν τῇ προσευχῇ πιστεύοντες, λήψεσθε, φησίν· πιστὸν δὲ ἀπίστοις οὐδὲν κατὰ Πίνδαρον. Καὶ οἰκέταις μὲν χρηστέον ὡς ἑαυτοῖς· ἄνθρωποι γάρ εἰσιν ὡς ἡμεῖς· Ὁ γὰρ θεὸς πᾶσι, τοῖς ἐλευθέροις καὶ τοῖσι δούλοις, ἐστίν, ἂν σκοπῇς, ἴσος. ∆εῖ δὲ καὶ τοὺς πλημμελοῦντας τῶν οἰκετῶν οὐ κολάζειν, ἐπιτιμᾶν δέ· ὁ γὰρ φειδόμενος, φησί, τῆς βακτηρίας ἑαυτοῦ μισεῖ τὸν ἑαυτοῦ υἱόν, Ἔτι τὴν μὲν φιλοδοξίαν ἀποσκορακίζει· Οὐαὶ ὑμῖν, Φαρισαῖοι, λέγων, ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς. Τὴν δὲ μετάνοιαν τοῦ ἁμαρτωλοῦ ἀσπάζεται, τὴν ἑπομένην ταῖς ἁμαρτίαις μετάνοιαν ἀγαπῶν· μόνος γὰρ ἀναμάρτητος αὐτὸς ὁ λόγος· Τὸ μὲν (γὰρ) ἐξαμαρτάνειν ἅπασιν ἔμφυτον καὶ κοινόν, ἀναδραμεῖν δὲ τὴν ἁμαρτίαν οὐ τοῦ τυχόντος ἀνδρός, ἀλλὰ ἀξιολόγου. Περὶ δὲ τῆς μεταδόσεως δεῦτε εἶπε πρός με πάντες οἱ εὐλογημένοι, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Ἐπείνασα γὰρ καὶ δεδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, γυμνὸς καὶ περιεβάλετέ με, ἀσθενὴς καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθετε πρός με. Καὶ πότε τι τούτων τῷ κυρίῳ πεποιήκαμεν ἡμεῖς; Αὐτὸς ἐρεῖ πάλιν ὁ παιδαγωγὸς τὴν εὐποιίαν καὶ τῶν ἀδελφῶν ἀγαπητικῶς εἰς ἑαυτὸν μετατρέπων καὶ λέγων· Ἐφ' ὅσον ἐποιήσατε τοῖς μικροῖς τούτοις, ἐμοὶ ἐποιήσατε. Καὶ ἀπελεύσονται οἱ τοιοῦτοι εἰς ζωὴν αἰώνιον. Τοιοίδε μὲν οἱ λογικοὶ νόμοι, οἱ παρακλητικοὶ λόγοι οὐκ ἐν πλαξὶ λιθίναις δακτύλῳ γεγραμμένοι κυρίου, ἀλλ' ἐν καρδίαις ἀνθρώπων ἐναπογεγραμμένοι ταῖς μόνον φθορὰν οὐκ ἐπιδεχομέναις. ∆ιὰ τοῦτό τοι κατεάγασιν αἱ πλάκες τῶν σκληροκαρδίων, ἵν' αἱ πίστεις τῶν νηπίων ἐν μαλθακαῖς τυπωθῶσιν διανοίαις. Ἄμφω δὲ τὼ νόμω διηκόνουν τῷ λόγῳ εἰς παιδαγωγίαν τῆς ἀνθρωπότητος, ὃ μὲν διὰ Μωυσέως, ὃ δὲ δι' ἀποστόλων. Οἵα γοῦν καὶ δι' ἀποστόλων ἡ παιδαγωγία. Ἀναγκαῖόν μοι δοκεῖ καὶ περὶ τοῦ εἴδους διαλεχθῆναι τούτου, μᾶλλον δὲ ἐμαυτοῦ μεμνημένος, ὁ παιδαγωγός φησιν αὐτός, σπερματικῶς πάλιν τὰς ὑποθήκας ἐκθήσομαι· Ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. Ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν, μηδὲ δίδοτε τόπον τῷ διαβόλῳ. Ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζό μενος τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρῄζοντι. Πᾶσα πικρία καὶ ὀργὴ καὶ θυμὸς καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφ' ὑμῶν σὺν πάσῃ κακίᾳ. Γίνεσθε εἰς ἀλλήλους χρηστοί, εὔσπλαγχνοι, χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν. Γίνεσθε οὖν φρόνιμοι καὶ μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς. Αἱ μὲν γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὑποτασσέσθωσαν, ὡς τῷ κυρίῳ, οἱ δὲ ἄνδρες τὰς γυναῖκας τὰς ἑαυτῶν ἀγαπάτωσαν, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλη σίαν. Ἀγαπάτωσαν οὖν ἀλλήλους οἱ συνεζευγμένοι ὡς τὰ ἴδια σώματα. Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν. Οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλ' ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ Χριστῷ, ἐκ ψυχῆς μετ' εὐνοίας δουλεύοντες. Καὶ οἱ κύριοι, εὖ ποιεῖτε τοὺς οἰκέτας ὑμῶν, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωποληψία οὐκ ἔστιν. Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. Μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες. Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται. Τὸ καλὸν ποιοῦντες μὴ ἐγκακῶμεν· καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι. Εἰρηνεύετε ἐν ἑαυτοῖς. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας. Ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ. Τὸ πνεῦμα μὴ σβέννυτε, προφητείας μὴ ἐξουθενεῖτε· πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε· ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω τὸν καιρὸν ἐξαγοραζόμενοι. Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. Ἐντρέφεσθε τοῖς λόγοις τῆς πίστεως· γυμνάζεσθε πρὸς εὐσέβειαν. Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα τῆς ζωῆς τῆς νῦν καὶ τῆς μελλούσης. Οἱ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν, ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν. Ὁ μεταδιδοὺς ἔστω ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. Ἡ ἀγάπη ἀνυπόκριτος. Ἀποστυγοῦντες τὸ πονηρόν, κολλώμενοι τῷ ἀγαθῷ· τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι, τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες, τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, τὴν φιλοξενίαν διώκοντες, ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες. Ὀλίγα ταῦτα ἐκ πολλῶν δείγματος χάριν ἀπ' αὐτῶν διεξελθὼν τῶν θείων γραφῶν ὁ παιδαγωγὸς τοῖς αὑτοῦ παρατίθεται παισίν, δι' ὧν, ὡς ἔπος εἰπεῖν, ἄρδην ἐκκόπτε ται κακία καὶ περιγράφεται ἀδικία. Μυρίαι δὲ ὅσαι ὑποθῆκαι εἰς πρόσωπα ἐκλεκτὰ διατείνουσαι ἐγγεγράφαται ταῖς βίβλοις ταῖς ἁγίαις, αἳ μὲν πρεσβυτέροις, αἳ δὲ ἐπισκόποις καὶ διακόνοις, ἄλλαι χήραις, περὶ ὧν ἄλλος ἂν εἴη λέγειν καιρός. Πολλὰ δὲ καὶ δι' αἰνιγμάτων, πολλὰ δὲ καὶ διὰ παραβολῶν τοῖς ἐντυγχάνουσιν ἔξεστιν ὠφελεῖσθαι. Ἀλλ' οὐκ ἐμόν, φησὶν ὁ παιδαγωγός, διδάσκειν ἔτι ταῦτα, διδασκάλου δὲ εἰς τὴν ἐξήγησιν τῶν ἁγίων ἐκείνων λόγων χρῄζομεν, πρὸς ὃν ἡμῖν βαδιστέον. Καὶ δὴ ὥρα γε ἐμοὶ μὲν πεπαῦσθαι τῆς παιδαγωγίας, ὑμᾶς δὲ ἀκροᾶσθαι τοῦ διδασκάλου. Παραλαβὼν δὲ οὗτος ὑμᾶς ὑπὸ καλῇ τεθραμμένους ἀγωγῇ ἐκδιδάξεται τὰ λόγια. ∆ιδασκαλεῖον δὲ ἡ ἐκκλησία ἥδε καὶ ὁ νυμφίος ὁ μόνος διδάσκαλος, ἀγαθοῦ πατρὸς ἀγαθὸν βούλημα, σοφία γνήσιος, ἁγίασμα γνώσεως. Καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν, ὥς φησιν ὁ Ἰωάννης, ὁ ἰώμενος ἡμῶν καὶ σῶμα καὶ ψυχήν, τὸν ὅλον ἄνθρωπον, Ἰησοῦς, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἁμαρτιῶν, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. Καὶ ἐν τούτῳ γιγνώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν. Ὁ λέγων ὅτι ἔγνωκα αὐτόν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστί, καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν· ὃς δ' ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται. Ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν· ὁ λέγων ἐν αὐτῷ μένειν ὀφείλει καθὼς κἀκεῖνος περιεπάτησεν καὶ αὐτὸς περιπατεῖν. Ὢ τῆς μακαρίου θρέμματα παιδαγωγίας· τὸ καλὸν τῆς ἐκκλησίας πληρώσωμεν πρόσωπον καὶ πρὸς τὴν ἀγαθὴν προσδράμωμεν οἱ νήπιοι μητέρα, κἂν ἀκροαταὶ τοῦ λόγου γενώμεθα, τὴν μακαρίαν δοξάζωμεν οἰκονομίαν, δι' ἣν παιδαγωγεῖται μὲν ὁ ἄνθρωπος, ἁγιάζεται δὲ ὡς θεοῦ παιδίον, καὶ πολιτεύεται μὲν ἐν οὐρανοῖς ἐπὶ γῆς παιδαγωγούμενος, πατέρα δὲ ἐκεῖ λαμβάνει, ὃν ἐπὶ γῆς μανθάνει. Πάντα ὁ λόγος καὶ ποιεῖ καὶ διδάσκει καὶ παιδαγωγεῖ. Ἵππος ἄγεται χαλινῷ, καὶ ταῦρος ἄγεται ζυγῷ, θηρίον βρόχῳ ἁλίσκεται, ὁ δ' ἄνθρωπος μεταπλάσσεται λόγῳ, ᾧ θηρία τιθασεύεται καὶ νηκτὰ δελεάζεται καὶ πτηνὰ κατασύρεται. Οὗτος ὡς ἀληθῶς τεχνάζεται ἵππῳ χαλινόν, ταύρῳ ζυγόν, θηρίῳ βρόχον, κάλαμον ἰχθύι, πάγην ὀρνέῳ· οὗτος πολιτεύεται καὶ γεωργεῖ, ἄρχει καὶ ὑπουργεῖ καὶ τὰ ὅλα δημιουργεῖ· Ἐν μὲν γαῖαν ἔτευξ' ἐν δ' οὐρανόν, ἐν δὲ θάλασσαν, ἐν δὲ τὰ τείρεα πάντα, τά τ' οὐρανὸς ἐστεφάνωται. Ὢ τῶν θείων δημιουργημάτων, ὢ τῶν θείων παραγγελμάτων· ὕδωρ τοῦτο, ἐν ἑαυτῷ κυμαινέτω· πῦρ τοῦτο, τὴν ὀργὴν συνεχέτω, ἀὴρ τοῦτο, εἰς αἰθέρα πλανάσθω· γῆ δὲ καὶ πεπήχθω καὶ φερέσθω, ὅταν ἐγὼ θέλω. Ἄνθρωπον ἔτι πλάσαι βούλομαι· ὕλην ἔχω τὰ στοιχεῖα· συνοικῶ μου τῷ πλάσματι. Ἐάν με γνωρίσῃς, δουλεύσει σοι τὸ πῦρ. Τοσοῦτος ὁ λόγος οὗτος ὁ παιδαγωγὸς ὁ τοῦ κόσμου καὶ τοῦ ἀνθρώπου δημιουργὸς καὶ δι' αὐτὸν ἤδη καὶ τοῦ κόσμου παιδαγωγός· οὗ τῇ ἐγκελεύσει ἄμφω συνεστήκαμεν προσμένοντες τὴν κρίσιν. Οὐ γὰρ ὑπόκλοπον φορεῖ βροτοῖσι φωνάεντα λόγον ἔσται λόγος σοφία, ὥς φησι Βακχυλίδης. Τὰ δὲ ἄμεμπτα καὶ ἀκέραια καὶ ἄμωμα τοῦ θεοῦ κατὰ τὸν Παῦλον τέκνα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης φωστήρων δίκην ἐν κόσμῳ φαίνεσθε. Ὅπερ οὖν λοιπὸν ἐπὶ τοιαύτῃ πανηγύρει τοῦ λόγου, τῷ λόγῳ προσευξώμεθα· ἵλαθι τοῖς σοῖς, παιδαγωγέ, παιδίοις, πατήρ, ἡνίοχε Ἰσραήλ, υἱὲ καὶ πατήρ, ἓν ἄμφω, κύριε. ∆ὸς δὲ ἡμῖν τοῖς σοῖς ἑπομένοις παραγγέλμασιν τὸ ὁμοίωμα πληρῶσαι τῆς εἰκόνος αἰσθάνεσθαί τε κατὰ κράτος ἀγαθοῦ τοῦ θεοῦ κριτοῦ τε μὴ πικροῦ, καὶ πάρασχε ἅπαντα αὐτός, ἐν εἰρήνῃ τῇ σῇ πολιτευομένους, ἐν τῇ σῇ μετατιθεμένους πόλει, ἀκυμάντως τῆς ἁμαρτίας τὸν κλύδωνα διαπλεύσαντας, γαληνιῶντας ἁγίῳ συμφέρεσθαι πνεύματι, σοφίᾳ τῇ ἀνεκφράστῳ· νύκτωρ, καθ' ἡμέραν, εἰς τὴν τελείαν ἡμέραν, αἰνοῦντας εὐχάριστον αἶνον τῷ μόνῳ πατρὶ καὶ υἱῷ, υἱῷ καὶ πατρί, παιδαγωγῷ καὶ διδασκάλῳ υἱῷ, σὺν καὶ τῷ ἁγίῳ πνεύματι. Πάντα τῷ ἑνί, ἐν ᾧ τὰ πάντα, δι' ὃν τὰ πάντα ἕν, δι' ὃν τὸ ἀεί, οὗ μέλη πάντες, οὗ δόξα, αἰῶνες, πάντα τῷ ἀγαθῷ, πάντα τῷ καλῷ, πάντα τῷ σοφῷ, τῷ δικαίῳ τὰ πάντα. Ὧι ἡ δόξα καὶ νῦν καὶ εἰς τοὺς αἰῶνας. Ἀμήν. Ἐπεὶ δὲ εἰς τὴν ἐκκλησίαν ἡμᾶς καταστήσας ὁ παιδαγωγὸς αὐτὸς ἑαυτῷ παρακατέθετο τῷ διδασκαλικῷ καὶ πανεπισκόπῳ λόγῳ, καλῶς ἂν ἔχοι ἡμᾶς ἐνταῦθα γενομένους μισθὸν εὐχαριστίας δικαίας κατάλληλον ἀστείου παιδαγωγίας αἶνον ἀναπέμψαι κυρίῳ.